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CHURCH  IN  THE  ARMY; 


OR, 


THE  FOUR  CENTURIONS. 


A  SOULDIER  MUST  NOT  DOE  'WICKEDLT  : 

A  SOULDIER  MUST  BE  VALIANT  FOR  GOD'S  CACSE  : 

A  SOOLDIER   MOST   PRAY   BEFORE   BE  GO  TO    FIfJHT  ; 

Betiding  of  CromicelVs  Souldia's  Pocket  Bible,  in  1643. 


BY  REV.  A^T^I.  A.  SCOTT,  D.D. 


NEW    YORK: 

Carleton,  Fi/blisher,  413  Broadway^ 

(LATE  RUDD   k   CARLETON.) 
MDCCCLXII. 


Kntered,  accorJiiig  to  Act  of  Congress,  in  tlie  year  1862,  by 

GEORGE    W.   CARLETON, 

In  the  Clerk's  Ollice  of  the  District  Court  of  the  United  States  for  the  Southern  District 
of  New  Yorl^. 


^  R  :m  Y   ^'^  isr  D    N^  A  V  Y 

OF  THE 

UNITED   STATES, 

THAT     OPERATED     TOGETHER     IN     THE     CONQUEST     OF     MEXICO, 

AS   AN    UUMBLE   TOKEN   OK   REGARD 

FOK    THKIll 

COURAGE    IN    BATTLE, 

AND 

FORBEARANCE     AND     nCMASITY     IN     VICTORT, 

THIS    LITTLE   VOLUME 

13    RESPECTFULLY   DEDICATED, 

BY 

THE   AUTHOR. 


PREFACE, 


Seldom,  perhaps  never,  since  the  foundation  of  the 
world,  has  there  been  witnessed  so  much  zeal  for  sup- 
plying soldiers  with  religious  books  as  at  this  moment. 
Copies  of  the  Sacred  Scriptures  and  tracts  and  small 
volumes  on  religious  subjects  are  now  furnished  in  great 
quantities  to  our  fellow  men  as  they  start  for  the  war. 
We  have  also  a  great  desire  to  do  them  good,  even  in  the 
humblest  way.  It  is  said  that  in  a  group  of  young  sol- 
diers, not  long  since,  a  young  man,  who  was  looking 
attentively  over  his  copy  of  the  New  Testament,  that 
had  been  just  put  into  his  hands,  was  asked,  "  when  he 
expected  to  have  time  to  read  it?"  His  reply  was,  "  I 
think  I  can  find  time  to  read  it  very  early  in  the  morning." 
Bravely  said  !  That  young  man  will  make  a  hero,  if  he  is 
spared  to  serve  his  country  a  few  years.  His  reply  re- 
minds us  of  what  is  written  in  the  life  of  General  PIave- 
LOCK  :  "  He  never  dared  to  be  ashamed  of  Clirist,  Bible 
reading  was  his  sacred  habit,  as  also  was  private  and  social 
prayer.  He  invariably  secured  two  hours  in  the  morn- 
ing for  reading  the  Scriptures  and  private  prayer.  If 
the  march  began  at  six,  he  rose  at  four  ;  if  at  four,  he 
rose  at  two.'''' 

It  is  recorded  that  Cromwell  ordered  a  pocket  Bible 
to  be  jirepared  in   1613  for  the  use  of  his  army,  which 


VI  PEEFACE. 

was  called  "  The  Soldier's  Bible."  It  "  contained  the 
most  of,  if  not  all,  those  places  of  Holy  Scripture  which 
does  show  the  qualifications  of  the  soldier's  inner  man — 
that  is,  of  a  fit  soldier  to  fight  the  Lord's  battles,  both 
before  the  fight,  in  the  fight,  and  after  the  fight."  Mr. 
George  Livermore,  of  Cambridge,  Massachusetts,  some 
years  ago,  we  believe  republished  this  pocket  Bible  in 
America;  but  we  have  never  been  able  to  procure  a 
copy  of  it.  It  is  said  that  it  was  generally  buttoned 
between  the  coat  and  the  vest,  next  the  heart  of  Crom- 
well's soldiers,  and  that  "  their  success  commenced 
immediately  on  its  publication,  and  that  they  never  lost 
a  battle  afterward." 

Since  the  Crimean  war,  the  religious  literature  of  the 
English  army  has  been  considerably  increased.  Numei'- 
ous  tracts  and  newspaper  articles  concerning  the  faith 
and  piety  of  sevei-al  of  the  heroes  of  Sebastopol  have 
appeared,  besides  the  memoirs  of  Captain  Vicars  and  of 
Captain  Hammond  ;  and  more  recently  still,  several  lives 
of  the  hero  of  the  East  India  Insurrection,  General  Sir 
Henry  Havelock,  have  been  published,  both  in  Great 
Britain  and  in  our  own  country,  and  are  well  known  to 
our  own  army.  A  volume  consisting,  we  believe,  for  we 
have  never  seen  it,  of  memoirs  of  officers  and  soldiers  of 
the  British  army,  with  a  few  notices  of  American  sol- 
diers that  have  been  more  or  less  distinguished  for  their 
piety,  has  been  published  by  some  tract  society,  and  has 
had  a  large  circulation. 

The  Letters  of  Captains  Vicars  and  Hammond  were 
not  intended  for  publication.  That  they  were  brave  and 
pious  men  we  do  not  doubt ;  but  we  must  say,  that  not- 
withstanding the  wide  circulation  they  have  obtained, 
we  have  serious  doubts  whether  their  "Memoirs"  and 


PEEFACE.  vii 

"  Lives,"  as  given  to  the  public,  are  calculated  to  have  a 
healthful  religious  influence  upon  our  military  men.  We 
thank  God  for  their  piety,  but  we  doubt  exceedingly 
-whether  the  publication  of  the  private  records  of  their 
feelings  will  do  good  in  the  army  and  navy.  There  is 
too  much  pietism  in  their  ideas  of  religious  experience. 
The  intellectual  of  the  naval  and  military  profession  will 
be  repulsed  from  such  records  of  private  feeling,  and 
many  of  them,  we  fear,  will  say,  on  looking  into  tliese 
volumes,  if  this  is  the  piety  of  soldiers,  we  want  none  of 
it.  The  Hves  and  biographical  sketches  that  we  have 
seen  of  General  Havelock  are  of  a  much  more  healthful 
and  manly  tone.  He  was  a  man  of  strong  common 
sense,  vigorous  intellect,  persevering  mental  application, 
and  of  sterling  moral  as  well  as  physical  courage.  We 
think  his  life  much  more  likely  to  make  a  favorable 
impression  on  the  army  and  navy  than  the  memoirs  of 
Vicars  and  Hammond.  We  prefer  it  just  for  the  same 
reason  that  we  like  McCheyne,  Cecil,  and  Dr.  Thomas 
Scott's  "  Force  of  Truth  "  much  more  than  Ave  do  the 
record  of  the  religious  feelings  of  Brainard  and  Payson. 
This  volume  now  oflered  to  the  pubHc  is  a  labor  of  love. 
Born  amid  the  scenes  of  frontier  hfe  and  familiar  M'ith 
Indian  Avars  from  youth,  and  having  considerable  knoAv- 
ledge  of  the  American  army,  and  havmg  many  personal 
friends  among  its  officers,  this  Avork  has  been  long  medi- 
tated by  the  author.  One'  of  his  earliest  friends,  Avhose 
name  is  embalmed  in  his  heart,  is  an  officer  in  the  army. 
We  Lave  knoAAn  him  now  for  a  Hfetime,  until  he  is  near 
the  head  of  his  profession,  and  Ave  hesitate  not  to  say, 
that  he  is  one  of  the  most  consistently  pious  and  intelli- 
gent men  aa'c  have  ever  known.  But  as  he, yet  lives  to 
adorn  his  profession,  Ave  forbear  to  publish  his  name,  for 


Vlll  PREFACE. 

we  know  that  his  feelings  are  as  delicate  as  his  courage 
is  exalted.  We  remember  distinctly  his  religious  habits 
in  the  camp  and  in  the  barracks.  We  know  that  it  was 
his  custom,  whenever  circumstances  would  at  all  permit 
it,  to  read  a  chapter  in  the  Bible  with  Dr.  Thomas 
Scott's  notes,  and  to  write  out  a  synopsis  of  them  every 
day,  and  on  the  Lord's  day,  if  no  chaplain  was  present, 
he  conducted  a  religious  service  for  his  men. 

Our  aim,  therefore,  Avhile  gratefully  recording  some 
of  the  evidences  of  piety  furnished  from  the  army,  is  to 
awaken  in  the  breasts  of  our  young  countrymen  the  con- 
viction, that  eminent  piet}^,  instead  of  being  a  hindrance 
to  success  in  the  honorable  pursuits  of  life,  is  a  decided 
advantage,  and  that  even  in  the  military  profession  true 
religion  teaches  us  to  make  the  best  of  both  zcorlds. 
The  concluding  chapters  are  not  necessarily  compre- 
hended in  the  history  of  the  Four  Centurions,  nor  are 
they  confined  to  the  "  Church  in  the  Army;"  but,  if  the 
author  is  not  greatly  mistaken,  they  illustrate  great  prin- 
ciples, and  teach  lessons,  and  inculcate  duties  which  are 
of  the  greatest  importance  in  all  the  pursuits  of  life,  and 
lie  at  the  foundation  of  all  true  happiness  here  and  here- 
after. 

Some  substantial  repetitions  may  be  found  in  the  fol- 
lowing chapters — or  at  least  there  may  be  observed  a 
sameness  of  thoughts  with  perhaps  new  illustrations. 
This  could  hardly  be  avoided,  as  the  chapters  were  pre- 
pared at  different  times  and  under  different  circum- 
stances and  for  different  hearers,  and  yet  relate  in  some 
measure  to  the  same  sort  of  characters.  To  correct  such 
repetitions  Avould,  however,  require  the  rewriting  of 
the  whole  series,  and  this  would  virtually  change  the 
nature  of  the  volume.     And   besides,   such  repetitions 


PEEFACE.  IX 

are  allowable,  because  it  is  our  hope  that  this  volume 
may  lind  readers  in  camps  and  on  ships,  and  during 
journeys  and  even  on  battle-tields,  where  but  a  small 
portion  can  be  read  at  a  time,  so  that  it  is  desirable  that 
even  the  same  truths  may  have  more  than  one  chance  of 
arresting  attention,  and  that  if  overlooked  in  one  place 
they  may  be  observed  in  another.  The  divine  method, 
moreover,  shows  us  that  truth  M'ill  bear  repeating,  and 
is  oftentimes  only  successful  when  repeated. 

It  is  but  justice  to  say,  that  while  Commentaries  on 
the  Holy  Scriptures  have  embraced  the  lives  of  the  war- 
riors named  in  the  Bible,  and  also  the  portions  of  the 
New  Testament  that  relate  to  the  Four  Centurions, 
and  w^hile  many  volumes  have  been  published  on  the 
lives  of  martial  heroes,  still,  as  far  as  our  information 
extends,  there  is  no  work  like  this  volume — no  work 
that  attempts  to  give  a  commentary  on  the  lives  of  the 
Centurions,  illustrated  by  reference  to  the  lives  of  pious 
men  in  the  m^iUtary  profession  of  modern  times 

It  is  true,  however,  that  it  is  impossible  to  name  accu- 
rately all  the  writers  to  which  the  author  is  more  or  less 
indebted  for  facts,  illustrations  and  aid  in  one  way  or 
another,  in  the  preparation  of  this  work.  He  has  care- 
fully consulted,  and  as  far  as  he  could  get  aid  for  his  pur- 
pose, he  has  exhausted  the  commentators  that  he  has 
had  access  to,  and  that  he  'considei'cd  Avorth  the  time 
required  to  study  them,  in  French,  Latin  and  Greek, 
and  partially  in  German,  as  well  as  in  English.  But  as 
far  as  he  knows,  all  proper  acknowledgments  are  made 
in  the  Avork  itself,  or  by  this  general  statement.  The 
historical  facts  of  the  volume  are  taken  from  the  most 
reUable  sources  within  his  reach,  and  he  hopes  they  will 
be  found  to  be  correct. 

1* 


X  PEEFACE. 

The  aixthor's  reading  and  personal  acquaintance  with 
the  armies  of  other  countries  do  not  enable  him  to  say 
wliether  or  not  instances  of  piety  in  modern  times  have 
occurred  in  them  similar  to  those  that  are  referred  to  in 
the  armies  of  Great  Britain  and  of  the  United  States. 
Nor  is  he  able  to  illustrate  his  text  from  the  navy, 
although  he  does  not  doubt  that  the  Church  of  God  is 
in  the  navy  as  well  as  in  the  army ;  but  he  is  not  able  to 
furnish  the  illustrations.  The  author's  highest  ambition 
in  these  pages  is  to  do  good  to  his  fellow  men,  and  the 
more  especially  as  the  times  are  evU,  and  the  night  of 
death  approaches  when  no  man  can  work. 

W.  A.  Scott. 

San  Feancisco,  July  ith,  1861. 


CONTENTS. 


PAOB 

Introduction 19 

I. — Thk  Ckntcrion  of  Capernaum 25 

1.  The  Coming  to  Jesus. — The  time  of  this  niiraele — The  scene 
of  it  —The  site  of  Capernaum — Fate  of  the  city — The  Centu- 
rion was  a  Roman  officer — Why  he  came  to  Jesus — Matthew 
and  Lulic  reconciled— Proverbial  liberality  of  soldiers  and 
sailors — The  sick  "servant" — His  disease. 

II. — The  Cknturion  of  Capernaum  continued 38 

2.  2'he  peculiar  Excellence  of  his  Faith. — Our  Lord's  prompt 
reply  to  the  call  for  help — We  must  trust  our  senses — Faith, 
what  is  it  ? — Our  Lord's  wonder  at  the  greatness  of  the  Cen- 
turion's faith — How  it  was  distinguished — lie  had  been  brought 
up  in  heathenism — He  was  a  soldier — The  military  profession 
has  given  many  illustrious  examples  of  piety — Havelock. 

III. — The  Centurion  of  Capernaum  continued 49 

3.  Evidences  of  this  Centurion^  Faith. — Was  kind  to  his  servant 
— Remarkable  completeness  of  this  soldier's  character — Re- 
formation not  always  a  true  conversion — "  Havelock^s  saints  " 
Christianity  is  not  built  out  of  the  ruins  of  humanity,  manhood 
or  civilization — Insubordination  a  crying  evil  in  our  day — The 
Centurion's  remarkable  humility  :  "  I  am  not  worthy  " — Did 
not  assume  with  Anglo-Saxon-like  pride  to  be  better  than  any 
other  people — He  makes  a  true  soldier's  brief,  prompt  profes- 
sion of  his  faith — Mistaken  ideas  of  true  manliness  or  indepen- 
dence of  character — Nothing  "  fawning  "  or  corrupt  in  this 
soldier's  humility — Our  Lord  not  only  granted  his  request,  but 
entered  into  his  heart — His  faith  distinguished  for  its  inde- 
pendence of  the  senses — And  also  because  it  disregarded  his 

si 


Xll  COjVTENTS. 

PAGE 

Roman  prejudices  against  the  Jews — His  faith  assumed  a  mili- 
tary form. 

IV. — The  Centurion  of  Capernaum  continued 69 

4.  This  Roman  officer  still  jrreaching  the  Gospel. — First.,  here 
we  have  our  Lord's  perfect  liuinanity — Secondly,  we  should 
not  indulge  in  general  and  indiscriminating  charges  upon 
classes  and  professions,  races  or  callings — Not  necessary  for 
soldiers  and  sailors  to  swear,  even  if  the  'Army  in  Flanders 
did — Havelock's  example — His  prayer-meeting  in  the  heathen 
temple  of  Shivey  Dagoon — A  picture  wanted  of  his  Rangoon 
pagoda — Lord  Bentick's  testimony  in  favor  of  Havelock  and 
his  "  saints  " — Some  professions  are  more  favorable  than  others, 
but  none  are  excused  from  being  pious — Peter  no  doubt  a 
saint  in  heaven,  whether  he  was  a  pope  or  not — Arnold's 
treachery  does  not  prove  Washington  a  hypocrite — Thirdly, 
let  us  be  more  charitable — The  Gospel  kingdom  is  open  to  all 
nations — Fourthly,  this  miracle  a  clear  reahty — Fifthly,  dis- 
advantages enhance  the  value  of  success — Sixthly,  our  Lord 
estimates  a  man  according  to  his  faith — Sevent/ily,  natural  for 
the  Centurion's  faith  to  run  in  the  channel  of  his  profession — 
ffis  military  science  taught  him  faith  in  an  invisible  presence 
— So  the  "wise  men"  and  the  "shepherds"  were  led  to 
Christ  in  their  own  calling — The  business  by  which  xoe  make  our 
living  in  this  world  should  educate  us  at  the  same  time  for 
heaven — Wonderful  condescension  and  wisdom  in  the  means 
by  which  we  are  taught  the  goodness  of  God — "  The  crawling 
beetle"  and  "the  desert  moss" — Eighthly,  faith  instantaneous 
— Have  you  received  the  Almighty  Saviour  as  the  Roman 
soldier  did  ? 

V. — The  Centurion  commanding  at  the  Crucifixion 91 

Tliis  centurion's  position  enabled  him  to  give  a  remarkable  testi- 
mony— His  company  unite  with  him — meaning  of  his  words, 
"  Truly  this  man  was  the  Son  of  God  " — No  contradiction  in 
our  narratives — "Son  of  God"  critically  examined — "Filius 
Dei"  all  a  Roman  could  say — The  Roman  officer  certainly 
meant  to  decide  in  favor  of  Jesus  as  against  the  Jews — Re- 
markable circumstances  under  which  his  testimony  is  given — 
It  is  in  direct  opposition  to  the  verdict  of  the  Sanhedrim,  Syna- 


CONTENTS.  XIU 

PAOB 

gogue  and  mob — Soldiers  and  sailors  remarkable  for  quickness 
of  apprehension  and  correctness  of  sight — Calvin's  idea  about 
the  Centurion's  conversion — Unconscious  prophesyiugs  "glo- 
rified God  " — Concurring  events  that  attended  the  Centurion's 
testimony — Was  he  not  embraced  in  our  Lord's  dying  prayer? 
— Meaning  of  "  Certainly  this  was  a  righteous  man  " — Jesus, 
though  crucified  under  a  judicial  sentence  was  a  righteous  man 
— Pilate,  and  Pilate's  wife,  and  Herod,  and  even  Judas  himself, 
unite  in  tlie  Centurion's  testimony,  He  was  a  righteous  man — 
His  righteousness  is  ocr  salvation — The  divine  portrait 
presents  us  with  an  Almighty  Redeemer — Proof  that  Jesus  was 
the  Son  of  God — The  history  condensed — Contrary  effects  of 
evidence  upon  men  caused  by  their  prejudices — Our  rock  is 
not  as  their  rock,  even  our  enemies  being  judges. 

VI. — The  Centcrion  of  Cksarea 125 

1.  Tlie  subject  of  Divine  Grace  here  introduced. — His  name  Cor- 
nelius— His  residence — Cesarea,  ancient  and  modern — "  The 
Italian  band"  illustrated,  "  Tlie  New  York  regiment,"  or  "Lou- 
isiana Legion  " — Historic  proof — Cornelius  was  a  perfect  gen- 
tleman as  well  as  a  highly  accomplished  soldier — He  feared 
God,  gave  alms  and  was  religious  in  his  household — "  Feared 
God,"  yet  was  not  an  Israelite,  nor  even  a  proselyte — "  And 
prayed  to  God  always  " — Ofilcial  rank  and  soldier-like  habits 
are  not  inconsistent  with  piety — Graveyards  and  nearness  to 
churches  do  not  sanctify — Plagues  in  cities  have  not  converted 
them — Opportunities  always  found  for  sinning,  when  they  are 
sought. 

"VII. — The  Centurion  of  Cesarea  continued 138 

2.  The  means  used  for  his  Conversion. — When  was  he  "  effectu- 
ally called" — Process  of  conviction — Means  used  for  his  conver- 
sion to  Christ — His  vision — God's  angel — "  For  a  memorial " — 
Joppa — "  Simon  the  tanner" — Peter's  trance— Cornelius'  cha- 
racter declared  to  Peter — Peter's  hospitality — His  companions 
to  Cesarea — Peter's  example  for  zeal  and  fidelity — Union  of  per- 
sonal and  relative  duties  iu  this  Roman  soldier — Sunday  school 
teachers  and  parents  adnionisheil  and  encouraged — Union  of  pie- 
ty and  morality  as  seen  in  this  Centurion — Tiie  eminence  of  his 
piety — His  benevolence — No  controversy  between  good  works 


XIV  CONTENTS. 

FAOE 

and  salvation  by  Grace — The  self-rigliteous  and  vain  moralist 
condemned  by  Cornelius — The  Gospel  offer  is  universal. 

VIII. — The  Centurion  of  Cesarea  continued 166 

3.  Peter^s  Sermon  on  the  occasion  of  his  Conversion. — Gentile 
converts  received  into  the  Christian  church — Olshausen  and 
Prof.  J.  A.  Alexander  on  his  religious  status — His  history  re- 
cited— Means  employed  to  make  Christ  known  to  him — Peter's 
sheet  a  symbol — Peter^s  sermon :  1st.  God  no  respecter  of 
persons — Bengel — All  religions  are  not  equally  good — Peter 
did  not  invent,  but  then  discovered  God's  universal  regard  for 
all  nations — 'id.  Peter's  sermon  was  original  and  expository — 
"  Witnesses  chosen  before  God  "  were  competent  and  the  best 
in  every  respect — We  must  believe  upon  testimony — 3d.  Je- 
sus is  the  Messiah  according  to  all  the  prophets — Ministers  are 
to  preach  this,  and  nothing  else — 1th.  The  Holy,  Ghost  con- 
firmed Peter's  preaching  —The  baptism  of  the  Holy  Ghost  and 
of  water — Lessons,  1.  The  self-denial  of  the  apostles — 2.  Proof 
of  the  power  of  Divine  grace  on  a  Koman  soldier — God's 
Word  honored — The  Gospel  must  be  preached  not  by  angels, 
but  by  men — 3.  Procuring  cause  is  not  to  be  confounded  with 
the  evidence  or  fruit  of  this  man's  faith — 4.  Observe  the  moral 
courage  of  this  Roman  officer — Moral  courage  the  great  want 
of  our  evil  times — Have  you  courage  to  do  right  ?  Have  you 
courage  to  profess  Christ  ? 

IX.^ — Paul's  Voyage  and  Shipwreck 197 

Julius  the  Centurion  in  command  of  the  prisoners  from  Judea  to 
Rome — The  course  of  the  voyage  from  Cesarea — The  tempest 
— The  fasting — Paul's  vision — His  courage  and  influence  on 
the  crew — The  wreck — Melita,  the  barbarians — Paul's  miracle 
and  preaching — Subsequent  voyage  and  arrival  at  Rome — His 
labors  and  preaching  in  the  Eternal  City. 

X. — Julius,  the  Centurion  of  Paul's  Voyage  to  Rome 307 

Melita  is  Malta — Chips  and  navigation  of  the  ancients — Occasion 
of  Paul's  voyage — His  companions— The  Centurion  Julius  com- 
pared with  the  three  others  we  have  had  in  the  sacred  history 
— Christ's  word  blessed  when  uttered  by  his  disciples — Julius' 
-  first  acquaintance  with  his  illustrious  prisoner — Paul's  bearing 
in  the  hour  of  danger — The  Centurion's  interference  to  save 


CONTEXTS.  XV 

PAQR 

the  prisoners  for  Paul's  sake — Why  did  the  Centurion  take 
such  an  interest  in  the  Hebrew  prisoner  ? — The  Roman  centu- 
rion's cliaracter — His  baud  was  the  Cohors  Aiiguata — Lej)sius 
— The  Centurion's  observation  of  Paul — His  opportunities  to 
form  a  correct  opinion  concerning  him — The  course  of  tlie 
voyage  historically  correct — Lardiuer  in  proof — The  difforence 
between  Paul  and  the  owner  and  master  of  the  ship  as  to  what 
was  to  be  done  in  the  tempest— Paul  a  better  mariner  than 
they — The  failure— The  boat  taken  up  like  a  Mississippi  yawl 
— "  Undergirding  "  the  ship — Lord  Anson  quoted — Nautical 
phrases  used — Paul's  vision — Divine  interposition  at  the  time 
of  extremity — Paul  was  not  deceived — He  was  jealous  for 
God's  honor — His  great  influence — "  True  courage  makes  one 
a  majority  " — 1.  Observe  the  accuracy  of  Paul's  prediction — 
2.  Paul's  conversion  a  proof  of  the  truth  of  Christianity — His 
own  account  of  it  must  have  made  a  deep  impression  upon 
this  Roman  officer — 3.  God  is  sovereign  and  man  free — Bur- 
kitt's  illustration  of  this — 4.  Benefit  of  being  in  good  com- 
pany— The  other  prisoners  and  all  the  crew  saved  for  Paul's 
sake — 5.  Was  this  Pioman  Centurion  converted  to  Christ? — 
6.  Deliverances  from  the  perils  of  battle,  or  from  the  dangers 
of  a  sea  voyage,  call  for  special  thanksgivings — 7.  Difficulties 
should  not  discourage  us — Joseph— The  Hebrew  orphan 
queen  of  Persia — Paul  in  Kome — "  Across  the  river." 

XI. — The  Choice  of  a  Calling  or  Pkofession 241 

The  things  essentiij  for  our  chief  end — Life  a  battle  and  death  a 
victory — General  Jackson's  motto — The  brave  never  die — We 
have  a  right  to  ask  God  what  he  would  have  us  do — He  will 
guide  us  as  to  a  business  in  life — Paul's  case  illustrates  general 
principles  for  us — Paul  arrives  in  Damascus  in  a  very  different 
frame  of  mind  from  the  one  with  which  he  set  out — Principle 
should  determine  what  kind  of  a  business  we  are  to  follow — 
Circumstances  unlooked  for — Sir  Walter  Scott — Joseph,  the 
son  of  Jacob. — 1.  Peek  to  know  the  will  of  God  as  to  what  call- 
ing you  are  to  follow — How  to  ascertain  what  the  will  of  God 
is — Personal  piety  the  first  requisite — Careful  examination  re- 
commended— Consult  your  own  conscience — A  delicate  and 
vastly  important  concern — Strive  for  a  good  conscience — Cases 


XVI  CONTENTS. 

PAOK 

of  warning — Saul  of  Tarsus  and  the  Jews  in  crucifying  our  Lord 
— See  whether  you  haA-e  courage  and  strength  for  the  business 
or  profession  you  propose  to  follow — Granite  men  wanted — 
The  clipper  that  has  outbraved  the  tempest — Public  opinion, 
how  important,  irresistible,  yet  tyrannical — Individual  responsi- 
bility— Dr.  Wayland's  secret  of  success — Hold  on  to  the  right 
and  the  heavens  cannot  fall — 2.  Consider  what  special  qualifica- 
tions you  have  for  this  or  that  business — A  glance  at  agricul- 
ture— Biblical  instances  of  divine  teaching  in  the  ordinary 
■arts — Every  man  is  made  on  a  great  life  plan — Xapoleon,  Wel- 
lington, Jackson,  Havelock — Moses  Stuart — 3.  Choose  a 
business  by  -which  you  may  be  useful — Art,  fine  arts  and 
manufacturing— All  agree — Bread  is  king— Mechanical  pur- 
suits— Medical  profession— Legal  profession — The  teacher — 
Associative  toil  is  man's  strength — Ruskin  on  avarice — En- 
thusiasm in  your  calling  essential  to  success — God's  rule  is,  that 
man  must  labor  under  constraint  of  law — Eminence  is  within 
your  reach — The  place  of  the  Gospel  in  the  world — 4.  Follow 
the  intimations  of  Providence — Early  religious  training — 
General  Jackson's  mother — Havelock's  early  religious  instruc- 
tion— Take  care  of  your  health — A  lawyer's  case — Look  well 
at  the  circumstances  of  your  place  and  times— Great  loss 
sustained  by  not  following  providential  allotments — Christians 
are  called  to  do  better  than  others,  even  in  the  humblest  callings 
— Our  youth  are  precocious,  conceited — Look  at  the  moral  ten- 
dency of  the  business  you  are  about  to  choose — Measure  the 
strength  of  the  opposition  you  will  meet — Have  a*regard  to  the 
recompense^The  rule  is  that  we  are  to  be  rewarded  according 
to  our  labors,  and  not  according  to  our  success — Moses — Paul 
— Dr.  Van  Rensselaer's  report — The  "  Crown  Room." 

Xn. — Our  Responsibility  for  the  Salvation  of  our  Fellow 
MEN 304 

Daniel  Webster  on  responsibility — Omission  of  duty  is  guilt — 
The  Mishna's  illusU-ation — Cases  in  point — Egyptians — Men  are 
prone  to  excuses  for  neglecting  the  salvation  of  their  fellow 
men — God  does  not  accept  such  excuses — He  ponders  the 
heart  and  considereth  our  ways  — 1.  Our  fellow  men  are  in 
danger — "  Drawn  into  death — ready  to  be  slain  " — The  slaying 


CONTENTS.  XVll 

PAGE 

of  the  soul,  what  it  is — Men  arc  in  danger  because  they  are 
sinning  against  God — Sin  is  a  dreadful  contagion — A  man's 
creed  as  well  as  his  practice  is  important — Nor  does  sincerity 
in  error  excuse  us  from  its  guilt — 2.  All  our  excuses  are  in 
vain — We*  do  know,  or  should  know,  the  danger  our  fellow- 
men  are  in — Nor  are  we  excused  from  some  anxiety  about 
their  welfare — Ministers  not  alone  in  their  responsibility — 
Pearls  before  stvine  misapplied— We  are  our  brother's  keeper 
— The  means  are  to  be  provided,  and  then  everything  done  we 
can  do,  according  to  God's  own  appointed  ways,  to  make  them 
effectual — Case  of  savage  nations  illustrated — 3.  Reasons  why 
we  should  strive  to  save  our  fellow  men Our  own  expe- 
rience— We  all  have  influence — If  converted  to  God  they  are 
happy — This  is  the  way  also  to  promote  our  own  happiness — 
Great  efforts  called  for  in  behalf  of  our  new  States  and  cities, 
and  for  our  soldiers  and  sea-going  men. 

RKFLECTIOXS. 

1.  Have  we  realized  what  it  is  for  a  soul  to  be  saved  or  lost? — 
2.  If  our  fellow  men  now  perish,  it  will  be  after  the  most  pre- 
cious provisions  have  been  made  for  their  salvation — 3.  It  is 
something  to  us  that  they  are  ready  to  be  slain  —We  are  under 
tremendous  obligations — Parents,  teachers,  officers  appealed 
to. 

XIII. — The  Piety  and  Patriotism  of  Prating  for  our  Civil 
RuLKRS 351 

Political  fathers  under  tlie  same  rule  as  our  spiritual  and  natural 
fathers — The  apostle's  teaching  on  this  subject— God  still  Su- 
preme Governor — True  religion  the  basis  of  all  order  and  vir- 
tue—men prone  to  extremes — No  union  of  Clirist  with  Cresar — 
The  powers  that  be  are  ordained  of  God — Illustrations— It  is 
an  act  of  true  patriotism  and  of  the  most  disinterested  loyaltv 
to  pray  for  our  civil  rulers — Hebrews  and  early  Christians  did 
so  — Fear  of  God  and  a  proper  regard  for  man  are  found  to- 
gether— Good  rulers  desire  the  prayers  of  the  jiious— The 
Church  of  God  has  always  taught  and  practised  this  duty — Va- 
rious authorities  cited  from  Barrow,  Chrysostom,  Origen  and 
Others — The  Catechism  teaches  it — Common  charity  requires 


XVIU  CONTENTS. 


it — The  human  prone  to  carry  us  astray — Our  civil  rulers  need 
our  sympathy  and  prayers — Their  post  is  difficult  and  danger- 
ous— They  are  a  part  of  ourselves — Our  welfare  depends  upon 
them — Prayer  is  an  essential  part  of  every  man's  piety. 

XIV.^CiiRiSTiAX  Soldiers 395 

Colonel  Gardiner — His  bravery,  patriotism,  piety  and  death — 
Captain  Vicars — His  activity  as  a  Christian,  noble  bearing  in 
battle  and  death  at  Sebastopol — Marshal  Suwarrow— Russia's 
greatest  general — His  heroism,  devotion  and  influence  over  his 
soldiers — Genera!  Havelock — Sum  of  his  character  as  a  soldier 
and  Christian — Long  waiting  for  his  work — Well  done  at  last 
— His  victories — Diligence  in  acquiring  knowledge — A  noble 
example  for  young  officers — The  military  profession  not  in 
itself  sinful — Havelock's  character  and  Christian  death — Gene- 
ral Jackson — Pliny's  remark — Author's  opportunity  to  study 
his  character — Walpole's  rule  a  failure — General  Jackson's 
moral  courage  and  estimate  of  it  in  public  men — His  attain- 
ments— His  letters — Devotion  to  his  friends — His  early  reli- 
gious education — Never  altogether  lost — Becomes  a  commun- 
ing church  member — The  author  his  pastor  at  the  Hermitage 
— His  attendance  at  the  Lord's  supper — Judge  Gayarre's 
sketch — Difficulty  of  doing  justice  to  his  memory — Cobbett's 
estimate  of  General  Jackson — His  fame  will  grow  greener  in 
coming  years — Oft  allusions  to  the  help  of  Providence — His 
habit  of  reading  the  Bible — His  pious  reflections  on  the  death 
of  a  friend  and  his  own  failing  health — Dr.  Esselman's  letter 
describing  his  death — The  closing  scene. 

XV. — The  Akmt  of  the  Dead  still  Speaking 425 

The  holy  catholic  Church — Every  age  and  generation  connected 
— Aim  of  this  volume — All  great  men  pious — Illustrations  from 
Homer's  heroes — God  works  by  fit  agents — Alexander's  love 
for  the  Iliad — Domestic  purity  and  attachment  not  inconsistent 
with  the  loftiest  heroism — The  Centurions— Havelock — Jack- 
son— Such  men  are  to  be  imitated— Faith  in  Christ  necessary 
— Our  religion  must  be  confessed — Soldiers  must  try  to  do 
good — Catholicity  of  feeling  characteristic  of  brave  men — 
Havelock  not  a  close  communionist — Unfavorable  circum- 
stances may  be  overcome — Conclusion. 


INTRODUCTION 


SOLDIERS   MAT   BE    PIOTTS. 

"  Every  Inch  a  soldier  and  every  inch  a  Christian."— Lord  Hardisge's  Ecloot 
ON  ({en.  Uavelock. 

From  an  intimate  acquaintance  with  General  Jacl£son'3  habits  and  sentiments,  I 
have  no  doubt  the  Rev.  Dr.  Wilson  was  correct  in  saying,  that  "General  Jackson, 
though  not  a  repular  professor  of  religion  while  acting  President,  was,  however,  the 
most  religious  President  we  have  ever  had." — The  Author. 

"Foe  many  a  year  to  come,  the  sword  of  every  rigLteons 
nation  must  be  whetted  to  save  or  to  subdue ;  nor  will  it  be  by 
patience  of  others'  suffering,  but  by  the  offering  of  your  own, 
that  you  will  ever  draw  nearer  to  the  time  when  the  great 
change  shall  pass  upon  the  iron  of  the  earth ;  when  men  shall 
beat  their  swords  into  ploughshares,  and  their  spears  into  pruu- 
ing-hooks ;  neither  shall  they  learn  war  any  more."* 

If  Mr.  Ruskin  is  correct,  war  is  to  be  the  trade  of  man  for 
ages  to  come.  Alas,  alas!  that  it  should  be  so.  But  since  it  is 
so,  and  has  been  so  from  the  beginning,  and  we  fear  will  so 
continue  for  ages  to  come,  it  is  proper  for  us  to  consider  brietly 
the  question : 

Can  the  son  of  wai\  he  a  child  of  God  ?  Is  it  possible  for  a 
man  of  Mood  to  ie  a  sincere  folloicer  of  the  Prince  of  Peace  ? 
A^u-ious  observations  and  facts  are  given  in  this  volume  as  illus- 
trations of  what  kind  of  an  answer  should  be  given  to  this 
question.     Historically,   we  know  that   neither  the   exclusive 

*  Ruskin's  Lectures,  p.  250. 

zlz 


XX  INTRODUCTION. 

divine  right  of  kings,  nor  the  doctrine  of  passive  obedience  and 
non-resistance  even  to  tyranny,  has  been  able  to  prevent  wars 
in  past  ages.  And  until  human  nature  shall  be  vastly  changed 
from  what  it  is,  we  do  not  see  that  wars  will  cease  out  of  the 
earth.  And  as  long  as  wars  exist,  so  long  will  there  be  soldiers. 
Whether  war  is  the  natural  state  of  man  or  not,  certain  it  is, 
that  as  it  has  been,  so  it  is  now,  and  so  it  will  be  to  the  end  of 
our  present  economy.  Does  Christianity  then  absolutely  forbid 
all  wars?  Is  it  impossible  for  a  Christian  man  to  engage  in 
war  without  violating  his  principles  ?  That  most  wars  are  un- 
lawful and  wholly  unjustifiable,  we  are  ready  to  admit.  But 
all  wars  are  not  alike.  Peace  and  war  are  noble  or  otherwise, 
according  to  their  kind  and  occasion.  And  even  as  to  wicked 
and  unholy  wars,  are  not  tax-payers  just  as  much  involved  in 
their  sinfulness  as  the  officers  and  men  of  the  army  and  navy 
that  are  actually  engaged  in  carrying  them  on?  And  if  all 
wars  are  sinful,  how  is  it  that  God  himself  ever  commanded  his 
chosen  people  to  go  to  war  ? 

Jehovah  is  never  so  straitened  for  means  to  carry  forward  his 
purposes  as  to  do  evil  that  good  may  come  out  of  it.  Never. 
And  moreover,  if  war  is  always  and  essentially  a  moral  wrong, 
liow  are  we  to  look  upon  the  wars  of  Abraham,  Joshua,  Gideon, 
Moses  and  David?  And  what  are  we  to  say  of  the  acknow- 
ledged piety  of  Vicars,  Hammond,  Col.  Gardiner,  Gen.  Burns, 
the  Lawrences,  Nicholsons,  Edwardes,  and  General  Havelock, 
and  many  others  in  modern  times  living  and  dead,  who  are  or- 
naments and  pillars  of  the  Church  of  God,  and  yet  at  the  same 
time  are  distinguished  for  their  service  to  their  country  in  the 
army  and  navy  ? 

Nor  do  we  find  in  the  New  Testament  any  censure  upon  the 
centurions  whose  history  is  presented  in  tlie  following  pages,  for 
their  connection  with  the  military  profession.  There  is  not  a 
syllable  like  this  recorded  of  tlie  centurion  of  Capernaum,  nor 
of  Cornelius,  nor  of  the  centurion  in  command  at  the  crucifixion, 
nor  of  Julius,  who  had  charge  of  Paul  on  his  perilous  journey 
to  Rome.     Nor  did  John  the  Baptist,  nor  our  Lord  in  preaching 


INTRODUCTION.  XXI 

to  soldiers,  iiitiinute  that  tlieir  profession  was  inconsistent  -with 
the  ethics  of  Christianity.  And  besides  this  presumptive  testi- 
mony against  the  objection,  that  a  military  man  cannot  be  a 
good  Christian,  what  is  the  army  or  the  navy  but  a  national 
police  ?  If  it  is  right  for  a  city  to  have  its  mayor,  sheriflF,  con- 
stables and  police,  then  it  is  right  for  a  nation  to  have  its  army 
and  navy.  They  are  nothing  but  its  police  force  to  suppress 
insurrection,  enforce  law  and  preserve  order.  Laws  without 
penalties  are  no  laws  at  all.  Then  evel-y  man  must  be  his  own 
judge  and  take  the  laws  into  his  own  hand,  or  he  must  be  sub- 
ject to  a  government  that  will  protect  him.  And  for  this  pur- 
pose the  government  must  have  its  police  force..  And  if  a 
Christian  man  may  be  a  magistrate,  a  sheriff,  or  a  constable  or 
member  of  the  city  police,  then  he  may  be  a  sailor  or  a  soldier, 
a  commander  in  the  fleet  or  army.  Tiiere  is  nothing  wrong  in 
the  one  case  more  than  the  other.  There  is  no  more  sin  in 
being  a  commodore  or  general  than  there  is  in  being  a  justice 
of  the  peace  or  the  head  of  the  government.  The  Rev.  W.  E. 
Boardman  has  briefly  and  very  pointedly  presented  this  idea  in 
some  foot-notes  to  his  "Higher  Christian  Life,"  which  we 
lieartily  conmiend  to  our  readers.  "We  would  also  refer  those 
who  desire  to  study  the  arguments  on  the  justifiableness  of  war, 
as  against  Dr.  Wayland  and  others  of  his  school,  who  condemn  all 
wars  as  useless,  immoral  and  wicked,  to  the  introductory  chapter 
of  Capt.  n.  W.  Halleck's  "Elements  of  Military  Art  and  Science," 
and  to  the  authors  therein  named.  This  work  is  a  valuable  one, 
combining  the  results  of  fine  scholarship  and  of  ])atient  and  ex- 
tensive study.  The  introductory  chapter,  though  short  for  the 
subject,  is  so  exhaustive  as  to  leave  scarcely  anything  else  to  be 
said.  "We  tliiuk  liis  positions  are  ably  and  triumphantly  sus- 
tained. 

In  the  New  Testament  we  read  : 

"And  the  soldiers  likewise  demanded  of  him,  saying,  And 
what  shall  we  do?  And  he  said  unto  them.  Do  violence 
to  no  man,  neither  accuse  any  falsely,  and  be  content  with 
your  wages." — Luke  iii.  14.     "We  do  not  know  whether  these 


XXU  I2iTK0DUCTI0]S'. 

soldiers  were  Jews  or  Eoinans,  but  the  in*obability  is,  they 
were  proselytes  in  the  service  of  Herod  Antipas,  or  of  Philip, 
and  in  either  case  they  were  in  the  Roman  service.  Tlie 
Greek  term  used  here  does  not  signify  soldiers  merely,  but 
soldiers  {strateumenoi)  actually  in  arms,  or  under  marching 
orders  for  battle.  And  as  we  learn  from  Josephus,  that 
Herod  was  at  this  time  engaged  in  war  with  Aretas,  a  king 
of  Arabia,  it  is  highly  probable  that  Michaelis  is  right  in 
saying  that  the  military  who  came  to  Jolin  were  a  part  of 
Herod's  army,  then  marching  from  Galilee,  and  passing  through 
the  region  where  John  was  preaching.  If  this  be  correct,  it  is 
worth}'  of  special  nt^tice,  that  John  does  not  assume  to  decide 
between  Herod  and  the  Arabian  king,  nor  say  anything  as  to 
the  lawfulness  or  justice  of  the  war,  but  simply,  and  in  his  usual 
boldness  and  directness  of  style,  tells  the  soldiers  how  to  behave. 
In  those  days,  armies  were  not  as  well  provided  for  as  they  are 
now.  They  were  not  under  the  same  discipline  that  our  sol- 
diers are  as  to  private  property.  The  custom  was  to  make  the 
country  occupied  by  troops  support  them.  And,  consequently, 
the  soldiers  were  strongly  tempted  to  violence.  And  if  they 
could  not  obtain  such  i^rovisious  and  spoils  as  they  wished  from 
the  inhabitants  in  any  other  way,  they  brought  charges  against 
them,  falsely  accusing  them  of  disloyalty,  rebellion,  conspiracy, 
or  some  crime,  by  which  they  could  justify  tliemselves  for 
taking  by  violence  what  they  wanted.  Hence  the  propriety  of 
John's  Knox-Latimer  style  of  preaching  to  tliem.  "Do  vio- 
lence to  no  man,  neither  accuse  any  falsely ;  and  be  content 
with  your  wages."  As  if  he  had  said,  Take  nothing  by  unlaw- 
ful means.  Do  not  manufacture  charges  against  the  people. 
Accuse  no  one  falsely.  Be  faithful,  obedient,  enduring.  Find 
no  fault  with  your  service.  Murmur  not  at  your  pay.  Ob- 
serve, then,  John  does  not  condemn  their  profession.  He  does 
not  say,  it  was  sinful  for  them  to  be  soldiers,  and  that  they 
must  leave  military  service  before  they  could  please  God.  But 
he  does  tell  them  that  they  must  not  do  any  wrong  thing  under 
pi'etext  that  their  calling  required  or  excused  it.     Men  in  the 


INTRODUCTIOIf.  XXIU 

arm}'  and  the  navy,  as  in  all  other  professions^,  and  everywhere, 
should  be  Christians. 

The  state  of  the  question,  then,  is  this ;  Most  wars  we  think 
are  wicked,  unlawful  and  unjustifiable,  either  jn  the  sight  of 
God  or  man ;  but  wc  do  not  believe  that  every  war  is  sinful. 
Nor  do  we  believe  that  the  Gospel  forbids  the  followers  of 
Christ  to  engage  in  the  military  profession.  We  not  only  do 
not  find  any  direct  prohibition  of  war  in  the  Bible,  but  on  the 
contrary  we  have  in  the  Old  Testament  "  the  wars  of  the  Loi-d." 
We  find  God  commanding  war  and  conquest.  And  if  all  wars 
are  unjustifiable  and  sinful,  how  is  it  that  our  Lord  and  his  apos- 
tles have  not  expressly  prohibited  the  military  profession  in  the 
most  unequivocal  and  positive  terms  ?  And,  moreover,  if  every 
war  is  sinful,  how  is  it  we  find  so  many  pious  men  in  the  army  ? 
fnen  as  eminent  for  piety  as  for  courage  in  the  march,  patience 
in  the  camp,  and  efficiency  in  the  storm  of  battle  ?  And  the 
centurions  whose  history  we  are  here  studying  are  as  commend- 
able for  their  faith  and  extraordinary  devotion  as  for  their  loy- 
alty in  the  service  of  the  pagan  emperor  of  Rome.  Our  pur- 
pose here,  however,  is  not  to  encourage  war.  We  believe  that 
most  of  the  wars  of  our  day  are  unnecessary  and  unjustifiable. 
And  we  believe  the  tendency  of  the  Gospel  is  to  do^away  with 
them  from  the  earth ;  and  that  if  all  men  were  fully  under  its 
influence  there  would  be  no  wars.  Our  pur[)Ose  in  the  tbllow- 
ing  pages,  is  mainly  to  show  that  it  is  not  impossible  for  sol- 
diers to  be  pious — that  their  condition  is  not  in  itself  so  sinful, 
that  they  are  to  be  excused  from  a  religious  life,  because  they 
are  soldiers  or  marines. 

It  is  no  doubt  true  that  it  is  much  harder  for  some  men  to  be 
religious  than  others,  just  as  it  costs  some  men  more  to  bo 
decent  than  it  would  cost  others  to  become  saints.  Some  men 
are  so  constitutionally  wicked — have  so  professionally  and 
thoroughly  devoted  themselves  to  sin,  that  they  are  not  only 
totally  depraved,  but  their  faculties  are  severally  and  alone, 
each  by  itself  in  need  of  an  entire  conversion  for  itself.  But 
what  then  ?     Must  we  despair  ?     By  no  means.     jEsrs  CiiinsT 


XXIV  INTEODUCTION.  ' 

13  THE  Saviour  of  sijtners,  even  of  the  chief  of  sinners. 
And  the  more  desperate  the  case,  the  more  glory  to  the  medi- 
cal man  that  can  heal  it.  Our  great  aim,  then,  in  this  volume, 
is  to  give  an  expository  history  of  the  Four  Centurions,  offi- 
cers of  the  Roman  army  in  Judea  in  apostolic  times,  who  were 
to  a  greater  or  less  degree  brought  under  the  power  of  the  Gos- 
I)el,  or  at  least  made  acquainted  with  our  Lord's  history  and 
doctrines ;  and  to  illustrate  the  fact,  that  eminent  piety  in  a 
soldier  is  consistent  with  the  loftiest  courage — that  in  truth, 
the  Church  of  God  may  and  does  exist  in  earthly  armies.  It  is 
certainly  very  desirable  that  military  men,  officers  and  privates 
in  the  array,  should  be  constantly  reminded  that  there  have 
been  found  in  all  ages  in  their  profession,  men  whose  piety,  to 
say  the  least,  would  bear  a  comparison  with  that  of  any  other 
profession.  It. is  a  necessary  encouragement  to  them  to  know 
that  men  of  their  own  class,  men  in  every  respect  by  birth  and 
education  and  daily  circumstances  like  themselves,  have  been 
truly  pious.  This  should  keep  them  from  despairing.  The 
cases  we  have  tried  to  illustrate  show,  also,  that  God  employs  a 
great  variety  of  means  or  instruments  by  which  to  bring  men 
to  a  knowledge  of  saving  truth ;  and  that  in  some  instances  a 
high  standard  of  piety  has  been  displayed  under  great  disad- 
vantages. Men  in  tlie  army  and  navy  are  accustomed  to  deci- 
sion, promptness  in  action,  and  to  meet  with  opposition  and  to 
endure  discipline,  to  display  a  lofty  courage  and  a  devotion  to 
their  country  and  the  cause  they  defend.  It  is  pei'fectly  con- 
sistent, therefore,  that  when  it  pleases  God  to  reveal  himself  to 
them,  they  should  show  the  same  manful  decision  and  courage 
in  behalf  of  the  Gospel. 


I. 


THE    CENTURION    OF    CAPERNAUM. 

And  when  Jesus  was  entered  into  Capernaum,  there  came  unto  him 
a  centurion,  beseching  him,  and  saying.  Lord,  my  servant  heth  at 
home  sick  of  the  palsy,  grievously  tormented.  And  Jesus  saith  unto 
him,  I  will  come  and  heal  him.  The  centurion  answered  and  said, 
Lord,  I  am  not  worthy  that  thou  shouldest  come  under  my  roof:  but 
speak  the  word  only,  and  my  servant  shall  be  healed.  For  I  am  a 
man  under  authority,  having  soldiers  under  me ;  and  I  say  to  this 
man,  Go,  and  he  goeth  ;  and  to  another,  Come,  and  he  cometh  ;  and 
to  my  servant.  Do  this,  and  he  docth  it.  When  Jesus  heard  it,  he 
marvelled,  and  said  to  them  that  followed,  Verily  I  say  unto  you,  I 
have  not  found  so  great  faith,  no,  not  in  Israel.  And  I  say  unto  you, 
That  many  shall  come  from  the  east  and  west,  and  shall  sit  down  with 
Abraham,  and  Isaac,  and  Jacob,  in  the  kingdom  of  heaven :  but  the 
children  of  the  kingdom  shall  be  cast  out»into  outer  darkness  :  there 
shall  be  weeping  and  gnashing  of  teeth.  And  Jesus  •said  unto  the 
centurion.  Go  thy  way  ;  and  as  thou  hast  believed,  so  be  it  done  uuto 
thee.  And  his  servant  was  healed  in  the  self-same  hour. — Matthew 
viii.  6-13.     See  also  Luke  vii.  1-10. 

1. — The  Coming  to  Jesu^. 

It  seems  to  us  that  this  naiTative  is  one  of 
the  most  beautiful  gems  that  so  profusely  adorn 
the  Gospel  histoiy.     It  is  the  picture  of  a  reli- 

9.  V, 


26  THE    CENTURIOjN'    OF    CAPERNAUM. 

gious  soul  in  a  lovely  and  cLild-like  form,  re- 
vealing an  extraordinary  faith  under  great  dis- 
advantages. 

And  lolien  Jesus  was  entered  into  Caiper' 
naum.  The  time  of  this  miracle  was  shortly 
after  our  Lord  came  down  from  the  mount 
where  he  had  delivered  his  inimitable  sermon, 
and  not  long  after  the  miracle  at  the  wedding 
in  Cana  of  Galilee. 

The  scene  of  this  miracle  was  the  city  of  Ca- 
pernaum, celebrated  in  the  history  of  our  Lord, 
though  scarcely  known  in  Old  Testament  times. 
Though  born  in  Bethlehem  of  parents  who  be- 
longed to  Nazareth,  our  Lord  made  his  own 
home  chiefly  at  Capernaum.  While  in  subjec- 
tion to  his  parents — from  early  childhood  till 
he  was  thirty  years  of  age — he  seems  to  have 
dwelt  in  Nazareth ;  but  about  the  time  that  he 
commenced  his  public  ministrations,  or  soon 
after  his  baj^tism,  he  "  came  and  dwelt  in  Ca- 
pernaum." This  city  was  therefore  the  centre 
of  his  operations.  To  it  we  find  him  generally 
returning  from  his  various  itinerant  missions. 
It  was  situate  on  the  northwestern  side  of  the 


THE    CENTURION    OF   CAPERNAUJI.  27 

lake  of  Gennesareth,  called  also  the  sea  of  Ga- 
lilee. It  was  a  Jewish  city,  at  this  time  held 
by  a  E-oman  garrison  in  Herod's  pay.  There 
is  still  some  doubt  whether  the  precise  spot  on 
which  it  stood  has  been  identified.  Hitter  and 
others  suppose  the  Tell  Hum  of  our  day  to 
mark  its  site;  but  our  countryman,  Dr.  Robin- 
son^ and  others,  think  Kalin  Minyeli^  about 
three  miles  farther  north,  is  its  true  site.  How- 
ever this  may  be,  it  is  incontrovertible  that  our 
Lord's  prediction  concerning  this  city  has  been 
long  since  fulfilled.  "  Thou,  Capernaum,  which 
art  exalted  unto  heaven,  shalt  be  broucrht 
down  to  hell ;  for  if  the  mighty  works  which 
have  been  done  in  thee,  had  been  done  in  So- 
dom, it  would  have  remained  until  this  day. 
But  I  say  unto  you,  that  it  shall  be  more  tolei*- 
able  for  the  land  of  Sodom  in  the  day  of  judg- 
ment than  for  thee."     3£atth.  xi.  23,  24. 

Although  this  city  was  our  Lord's  home  dur- 
ing the  years  of  his  public  ministry,  and  not- 
withstanding He  gave  its  inhabitants  many 
evidences  of  his  power  to  work  miracles  and  to 
save,  still  they  were  remai'kable  for  their  infi- 


28      THE  CENTURION  OF  CAPEENAUM. 

delity,  impenitence  and  general  wickedness, 
and  lience  his  denunciation  of  their  sins  for 
rejecting  Him  and  continuing  in  their  rebel- 
lion. Their  abuse  of  great  privileges  aug- 
mented their  guilt  until  their  condemnation 
was  greater  than  that  of  Sodom. 

There  came  unto  Tlim,  a  centurion.  Our 
word  centurion  is  from  the  Latin  centu7n^  a 
hundred,  and  means  literally  a  Koman  officer 
commanding  a  hundred  men,  corresponding 
neai'ly  to  our  captain.  (See  Adams'  Rom. 
Antiq.,  p.  370.)  The  title  centurion  was,  how- 
ever, used  with  so  much  latitude,  that  it  some- 
times signified  one  who  led  a  subdivision  of  a 
Roman  legion,  without  fixing  precisely  its  num- 
ber. In  the  following  places  we  find  mention 
made  of  persons  called  centurions.  Beside  the 
passages  referred  to  as  texts  above,  Mattli. 
xxvii.  54 ;  Acts  xi.,  xx.,  xxii.,  xiii.,  xxiv.,  xxvii., 
xxviii.  The  first  convert  to  Christianity  after 
the  crucifixion  from  among  the  Gentiles  whose 
name  is  known  to  us  was  Cornelius,  a  centu- 
rion of  the  Italian  band  at  Cesarea,  of  whom 
we  have  more  to  say  in  another  chapter.     At 


THE  CENTURION  OF  CAPEENAUM.      29 

least  four  centurions  are  favorably  spoken  of  in 
tlie  New  Testament. 

Some  think  tke  centurion  of  Matthew  now 
before  us  the  same  who  is  called  a  nobleman  of 
Capernaum  in  John  iv.,  who  came  to  Jesus,  and 
begged  mercy  for  bis  son.  But  there  is  no  rea- 
son to  suppose  them  the  same.  There  are  some 
striking  points  of  reseml:)lance,  it  is  true,  in  the 
two  naiTatives ;  but  our  Lord  was  never  strait- 
ened for  motives  nor  for  means  of  showing  his 
mercy.  In  both  cases,  the  person  asking  help 
occupied  a  high  position  in  society,  and  the 
person  at  the  point  of  death  w^as  young,  and 
the  cure  was  A^TOught  at  a  distance ;  and  in 
both  cases,  the  faith  of  the  person  making  the 
application  was  remarkable  ;  and  our  Lord  was 
glorified  by  both  miracles.  Still  there  are 
points  dissimilar — so  dissimilar  that  the  cases 
must  be  distinct.  The  one  was  a  Jewish  no- 
bleman, looking  for  the  Messiah  ;  the  other  was 
a  Roman  ofiicer,  who  had  but  little,  if  any, 
information  concerning  the  great  Hebrew  that 
was  so  long  and  so  ardently  looked  for  as  the 
Messiah.     The  Jewish  nobleman  makes  appli- 


30      THE  CENTUEION  OF  CAPERNAUM. 

cation  to  Jesus  in  behalf  of  a  son,  who  was 
nigh  unto  death  with  a  fever ;  the  Koman  offi- 
cer applies  for  aid  for  a  servant  (a  slave),  who 
was  afflicted  with  ]3aralysis.  One  miracle  was 
wrought  by  our  Lord  when  he  was  at  Cana, 
the  other  when  he  was  in  the  streets  of  Caper- 
naum. But  that  which  most  distinguishes 
between  the  miracles  was  the  faith  of  the  a23pli- 
cants.  The  Jewish  nobleman's  faith  was  feeble. 
He  besought  our  Lord  that  he  would  come  and 
heal  his  son,  for  he  was  at  the  point  of  death. 
John  iv.  27.  He  seems  not  to  have  thought 
that  Jesus  could  heal  his  son,  unless  he  visited 
him,  and,  like  a  medical  man,  on  the  spot 
should  examine  the  patient,  and  prescribe  ac- 
cording to  the  symptoms.  Hence,  we  hear  him 
saying,  "  Sir,  come  down  ere  my  child  die." 
But  the  centurion  said,  "  Lord,  I  am  not  wor- 
thy that  thou  shouldest  come  under  my  roof: 
but  speak  the  word  only,  and  my  servant  shall 
be  healed." 

There  is  some  difference  of  o23inion  among 
interpreters  as  to  the  identity  of  the  cases  re- 
corded by  Matthew  and  Jjiike.     Cavillers  have 


THE   CENTUKION    OF   CAPEKNAU3[.  31 

attempted  to  make  out  a  contradiction  between 
tliem.  In  regard  to  wliicli,  let  it  be  remem- 
bered, we  have  no  positive  proof  tliat  botli 
evangelists  refer  to  the  same  case.  It  is  not 
im230ssible  but  that  there  were  two  instances 
very  much  alike.  Their  circumstances  may 
have  been  mainly  coincident,  and  yet  not  iden- 
tical. But  on  the  supposition  that  we  have 
two  accounts  of  the  same  case,  we  find  no  diffi- 
culty in  harmonizing  them.  They  agree  as  to 
the  characters,  time  and  place,  and  substantially 
in  the  details.  The  only  diiFerence  is  that  Liik^ 
is  more  particular  in  his  chronology-,  and  is 
more  full,  and  gives  us  more  details  of  outward 
events  than  are  preserved  in  Mattheiu.  LuJce 
says  the  centurion  sent  the  elders  of  the  Jews, 
who  besought  Jesus  to  grant  his  request,  say- 
ing that  he  was  worthy,  for  he  loveth  our  na- 
tion and  hath  built  us  a  synagogue.  But  3Iat- 
tlieiv^  in  saying  that  the  centmion  came  unto 
Jesus,  does  not  contradict  Lulne's  statement. 
He  does  not  say  that  he  had  not  sent  his 
friends  the  elders  of  the  Jews,  nor  does  Liihe 
say  that  he  did  not  folloAV  after  them  himself. 


32  THE    CENTUKION    OF   CAPERlSrAUM. 

The  probable  state  of  the  case  was,  that  at  first 
he  sent,  and  being  anxious,  he  followed  after- 
ward himself.  And  each  of  the  evangelists 
records  that  part  of  the  transaction  which 
made  the  deepest  impression  on  his  mind,  or 
seemed  to  him  the  most  important.  And  as 
Imke  was  most  familiar  with  Gentiles,  and 
seems  to  have  written  his  memoirs  of  our  Lord 
especially  for  them,  he  records  that  this  Koman 
officer  was  so  kind  to  the  Jews  that  their  elders 
were  his  friends  and  interceded  in  his  behalf, 
while  MattlieiD^  writing  for  his  own  country- 
men, the  Jews,  was  the  most  impressed  with 
the  fact  that  the  centurion,  a  Roman  officer, 
came  himself  to  our  Lord,  who  was  a  Jew. 
And  besides,  if  this  explanation  is  not  sufficient, 
then  we  may  adopt  the  legal  maxim,  and  say — 
that  which  we  do  through  or  by  another,  is 
done  by  us.  We  may  appear  in  court  by  our 
attorney  or  la^vyer.  We  may  be  said  to  build 
a  house,  though  we  employ  a  carpenter  to  do 
it.  A  farmer  may  be  said  to  plough  and  reap, 
although  he  emj)loys  laborers  to  do  it  for  him. 
Such  language  is  common,  and  obtains  in  all 


THE    CENTURION    OF   CAPERNAUSr.  33 

tongues.  There  is  then  no  handle  here  for  the 
enemies  of  the  Gospel  with  which  to  work  up 
a  discrepancy  between  the  evangelists.  There 
is  no  contradiction  between  them  ;  but  on  the 
contrary,  by  a  candid  and  intelligent  compari- 
son of  the  two  accounts,  we  obtain  a  more  full 
history  than  we  could  get  from  either  sepa- 
rately, and  at  the  same  time  have  an  incidental 
or  undesigned  proof  of  their  truthfulness  as 
writers.  Such  minor  variations  are  common  in 
all  written  and  oral  narrations. 

The  elders  sent  to  convey  the  centurion's 
message  interceded  for  him,  saying  :  "  That  he 
was  worthy  for  whom  he  should  do  this,  for 
he  loveth  our  nation,  and  hath  built  us  a  syna- 
gogue."— Liiike  vii.  3-5. 

A  synagogue  was  a  chapel  or  place  of  wor- 
ship, where  the  Jews  held  their  meetings  for 
reading  and  expounding  the  holy  Scriptures, 
but  perhaps  not  common  among  them  till  after 
the  captivity  in  Babylon.  And  as  the  centu- 
rion commanded  the  Roman  garrison  at  Caper- 
naum, he  probably  thought  it  would  have  a 
good  effect  upon  the  restless,  turbulent  Jews, 

0* 


34:  THE    CENTUEIOlSr    OF    CAPERNAUM. 

wlio  were  so  bitter  in  tlieir  j)rejiidices  against 
tlie  Romans,  if  lie  showed  tliem  kindness.  Sol- 
diers and  sailors  are  proverbially  liberal  with 
tlieir  means,  and  prompt  to  support  public 
institutions.  It  was,  however,  a  remarkable 
instance  of  good  feeling,  even  if  there  was  a 
measure  of  political  expediency  in  it,  for  a  Ro- 
man centurion  out  of  his  small  salary  to  build 
a  Hebrew  synagogue. 

We  must  not  think,  however,  that  we  can 
purchase  the  grace  of  God  by  our  charities. 
The  centurion  did  not  think  of  claiming  the 
divine  interposition  because  he  had  built  a 
synagogue  for  the  Jews.  He  did  not  s]3eak  of 
this  at  all.  Nor  is  there  any  merit  in  religious 
duties  to  atone  for  our  sins,  or  to  give  us  a 
claim  upon  divine  mercy  on  account  of  them. 
We  should  no  doubt  build  houses  of  worship, 
and  support  the  institutions  of  the  Gospel,  and 
we  should  read  the  Word  of  God,  and  hear  his 
Gospel  preached';  but  the  means  of  grace  are 
not  to  be  substituted  for  Christ.  The  divine 
promise  is  that  we  shall  find  a  blessing,  if  we 
seek,  but  not  because  we  seek.     The  use  of  the 


THE  CENTURION  OF  CAPERNAUM.      35 

means  of  grace  is  not  the  procuring  cause  of 
salvation,  but  the  channel  or  way  in  which  we 
are  to  find  it.  They  bring  Christ  before  us. 
It  was  when  Lydia  was  in  the  synagogue  on 
the  Sabbath  day  that  she  heard  Paul  preach, 
and  the  Lord  opened  her  heart  to  understand 
what  she  heard.  It  was  when  the  Ethiopian 
Avas  reading  Isaiah,  as  he  was  retui^ning  from 
the  worshipping  of  the  Lord  at  Jerusalem,  that 
the  Spirit  sent  Philijj  to  him  to  preach  unto 
him  Jesus.  They  were  all  found  in  the  dili- 
gent, prayerful  use  of  the  means. 

"Beseeching  him  and  saying,  Lord,  my  ser- 
vant lieth  at  home,  sick  of  the  palsy,  grievously 
tormented."  My  servant — literally  "  my  boy  " 
— a  common  and  familiar  term  as  gargoii  in 
French,  or  as  we  use  the  word  hoy  for  a  favor- 
ite servant  without  res^ard  to  his  ao-e.  LulvS 
calls  him  a  slave,  and  so  interpreters  generally 
understand  the  word  doidos.  Calvin  suggests 
that  he  was  a  slave  of  rare  fidelity  and  endow- 
ments, and  hence  the  master's  greater  solicitude 
to  save  his  life. 

Lieth  at  home — literally  is  prostrate  in  the 


36      THE  CENTUEION  OF  CAPERNAUM. 

honse — sick  of  the  jyalsy.  It  would  seem  tliat 
paralysis  is  not  wholly  a  modern  disease,  as 
neuralgia  or  dyspepsia  are  said  to  be.  Critical- 
ly speaking,  tliere  may  be  some  difference  be- 
tween palsy  and  paralysis,  tliougli  tlie  first 
term  seems  to  be  only  a  contraction  of  tlie  lat- 
ter; but  in  the  New  Testament  they  seem  to  be 
spoken  of  as  quite  the  same  thing,  and  as  com- 
ing under  our  term  apoplexy.  The  original 
here  signifies  a  relaxation  of  the  nerves  of  one 
side.  The  palsy  prevailed  in  our  Lord's  day, 
and  does  still  in  the  East.  But  there  is  scarce- 
ly any  description  in  the  New  Testament  of 
the  diseases  that  prevailed  in  Judea  in  his  day. 
Grievously  tormented — terribly,  fearfully  dis- 
tressed— is  in  great  agony  and  at  the  point  of 
death,  as  in  Luhe.  Now  it  is  entirely  a  mis- 
take, as  some  critics  say,  that  in  such  a  case  of 
palsy  there  was  no  consciousness,  no  agony,  no 
suffering.  It  may  be  true  that  torment  or 
agony  does  not  always  accompany  the  palsy. 
But  there  is  a  form  of  this  disease  that  is  at- 
tended by  violent  cramps  and  sti'ong  pains,  and 
is  exceedingly  dangerous.     Trench  says  the  dis- 


THE   CENTURION    OF   CAPEENATJM.  37 

ease  in  this  case  was  paralysis,  with  conti'action 
of  the  limbs  and  joints,  and  was,  therefore,  a 
case  of  extreme  suffering  as  well  as  of  great 
danger.  The  Greek  term  for  grievously  tor- 
mented is  from  the  name  of  a  Lydian  stone, 
upon  which  metals  were  proved,  and  hence  it 
came  to  be  used  for  applying  an  engine  of  tor- 
ture in  the  examinatior  of  criminals,  and  meta- 
phorically to  afflict,  torment.  And  hence  here 
it  is  applied  to  a  paralytic  who  is  suffering  vio- 
lent pains. 


II. 

THE    CENTUEION    OF    CAPEENAUM    CONTINUED. 

2. — The  Peculiar  JExcellence  of  his  Faith: 

And  Jesus  saith  unto  hhn^  I  will  come  aiid 
Ileal  him — tliat  is,  I  will  grant  your  request. 
I  will  save  your  servant.  I  am  ready  even  to 
go  to  your  house.  Our  Lord's  reply  then  was 
prompt  and  gracious,  marked  with  a  confidence 
and  dignity  that  showed  that  he  was  conscious 
of  inherent  power  to  work  such  a  miracle  as 
would  save  this  servant.  And  now  in  the  cen- 
turion's reply  and  our  Lord's  commendation  of 
him  we  have  an  instance  of  extraordinary  faith 
— of  strong  and  discriminating  faith — and  of  a 
miracle  wrought  without  personal  contact  or 
immediate  presence.  Happily  for  us,  this  case 
will  enable  us  to  consider  the  nature  of  faith, 
which  is  an  essential  thing  both  in  society  and 
in  religion.     For  such  is  our  constitution  that 


THE  CENTUEION  OF  CAPERNAUM.      39 

we  cannot  live  without  faith.  We  must  have 
faith  in  ourselves  and  in  one  another,  and  in 
God  and  in  his  Word  and  works.  It  is  by 
faith  we  know  the  history  of  the  creation,  and 
receive  all  our  knowledge  of  past  ages.  We 
live  by  faith  from  day  to  day.  We  go  to  sleep 
at  night  confident  of  the  coming  morning, 
whether  we  live  to  see  it  or  not.  We  have 
faith  in  the  ordinances  of  heaven,  and  trust  in 
the  regularity  of  the  laws  which  God  has  im- 
posed upon  natui-e.  They  are  all  his  servants. 
We  trust  in  our  senses^  though  they  have 
often  deceived  us.  We  have  faith  in  o\xv  fellow 
men,  though  they  have  often  cruelly  deceived 
us.  A.  battle  is  fought  and  a  kingdom  is  risked 
through  faith  in  the  intelligence  of  a  spy.  The 
merchant  sends  his  vessel  to  the  other  side  of 
the  globe  in  charge  of  his  captain,  or  ships  a 
vast  amount  of  goods  to  his  corresj^ondents,  or 
buys  thousands  of  dollars'  worth  of  exchange,  all 
on  faith.  The  general  must  trust  his  officers  and 
men,  and  they  must  have  faith  in  him  and  in 
one  another.  And  though  some  soldiers  have 
turned  traitors,  and  some  clerks  and  consignees 


40  THE    CENTUMOjST    OF   CAPERNAUM. 

have  been  heartless  villains,  still,  so  essential 
is  the  principle  of  faith  in  society,  that  we 
must  act  on  it.  We  cannot  do  without  it. 
Without  faith  the  affairs  of  society  must  stand 
still,  and  society  itself  is  nothing  but  a  moun- 
tain of  sand.  Faith,  then,  is  not  a  mere  ab- 
straction, nor  the  invention  of  cunning  priests 
by  which  to  put  a  yoke  upon  the  people's 
necks  to  hold  them  down  while  they  help 
themselves  to  their  purses.  Faith  is  not  some- 
thing merely  bound  up  in  the  Confession  and 
Thirty-nine  Articles.  Nor  is  it  a  new  faculty 
of  the  mind  made  to  priestly  order  by  the 
Council  of  Nice,  or  by  the  Synod  of  Dort,  or 
by  the  Westminster  Assembly,  or  by  the  Brit- 
ish Parliament.  In  general,  faith  is  not  a  super- 
natural thing.  It  is  a  simj^le,  familiar  jorinci- 
ple  of  every-day  life.  Intellectually  and  in  a 
religious  sense  it  is  the  same  thing.  It  is  be- 
lief, trust,  confidence.  But  religiously,  it  is 
trust  in  God,  belief  in  all  God  has  said  to  us, 
because  He  says  it,  and  confidence  in  his  mercy- 
through  his  well-beloved  Son  Jesus  Christ. 
.  Such  a  faith  is  the  gift  of  God.     It  is  produced 


THE  CENTURION  OF  CAPEENAUM.      41 

by  his  Spirit.     It  is  "  a  saving  grace  whereby 
we  receive  and  rest  upon  Jesus  Christ  alone 
for  salvation,  as  he  is  offered  to  us  in  the  Gos- 
pel."    We  may  then  see  why  it  is  that  the 
Scriptures  speak  of  faith  as  being  so  important, 
and  tell  us  that  mthout  faith  we  cannot  please 
God,  nor  be  saved.     And  it  is  certainly  re- 
markable  that    the    two    most    extraordinary 
instances  of  faith  recorded  in  the  New  Testa- 
ment   should    have    been    found    among   the 
heathen,  and  not  in  the  Hebrew  Church— this 
centurion  and  the  Syro-Phcenician  woman  in 
Matthew  XV.     And  of  her  case,  our  Lord  did 
not  speak  of  her  toil  and  travel,  nor  of  her 
expense  and  perseverance,  submission,  patience, 
humility  and  maternal  solicitude  in  coming  to 
Him,  but  specifies  her  faith  as  most  worthy  of 
notice;  so  here  it  is  not  the  benevolence,  nor 
charities,  nor  rank,  nor  soldierly  demeanor,  nor 
humility  and  perseverance  of  the  centurion  that 
our  Lord  commends  as  most  worthy  of  admira- 
tion, but  his  faith.     "  Verily  I  say  unto  you, 
I  have  not  found  so  great  faith,  no,  not  in 
Israel." 


42  TPIE    CENTURION    OF    CAPERNAUM. 

In  tlie  fa'st  place^  then,  is  tliere  anything  in 
the  centurion's  case  that  justifies  our  Lord's 
commendation  ?  Even  lie  marvelled  at  it.  That 
is,  was  filled  with  wonder,  admiration,  aston- 
ishment, speaking  after  our  manner,  that  so 
discriminating  and  strong  a  faith  in  him  should 
be  professed  by  a  Roman  officer.  And  the 
Holy  Spirit  has  no  doubt  j)reserved  this  record 
of  our  Lord's  admiration,  to  teach  us  that  this 
man's  faith  is  to  be  imitated  as  well  as  won- 
dered at.  It  was  wonderful  that  a  man  under 
such  natural  disadvantages  as  had  encompassed 
this  pagan  and  soldier  in  his  education  and 
youth,  and  profession  in  manhood,  should  re- 
coo^nize  what  the  Jewish  rulers  failed  to  see, 
and  should  profess  a  greater  faith  than  any  of 
their  race — a  race  heroic  by  faith — had  ever 
before  displayed. 

First.  It  was  to  be  marvelled  at  that  such 
faith  was  found  outside  of  the  Hebrew  Church. 
The  term  faitli  used  in  the  text  does  not  of 
itself  necessarily  imply  saving  views  of  Christ 
as  a  Eedeemer ;  but  from  its  connection,  we 
think  it  proper  so  to  consider  it.     Primarily  it 


THE    CENTURION    OF    CAPERNAUM.  43 

means  here  confidence  in  Jesus  as  having  power 
to  Ileal  without  personal  contact.  But  s])ecik 
the  word  only,  said  he,  and  my  servant  shall  he 
healed.  Wetstei7i  and  some  others  understand 
this  to  mean :  "  Command  by  a  word  and  my 
servant  shall  be  healed."  This  was  certainly 
an  extraordinaiy  profession  of  faith  for  a  man 
to  make  in  a  Hebrew,  who  had  not  himself 
been  brought  up  in  the  creed  and  catechism 
of  Abraham.  JVo,  not  in  Israel — that  is,  not 
among  the  chosen  people.  Not  one  of  the  dis- 
ciples or  apostles,  even,  had  as  yet  made  such 
a  profession  of  faith  in  him.  They  had  the 
prophets  and  Moses,  whose  writings  clearly 
pointed  out  the  work  and  character  of  the 
Messiah,  yet  they  had  not  professed  such  faith 
in  him.  Not  in  Israel  is  emphatic.  Israel 
was  the  memorial  name  of  Jacob  for  his  having; 
prevailed  with  God  so  as  to  become  a  prince, 
and  from  him  all  Jews  prefer  to  be  called 
Israelites,  just  as  the  people  of  Rome  assumed 
to  be  called  Komans  in  lionor  of  Romudus. 
The  meaning  then  is:  I  have  not  found  such 
an  instance  of  faith  among  the  Jews,  who  are 


44  THE    CENTUEIOlSr    OF    CAPEENATTM. 

distinguislied  for  tlieir  princes,  wlio  liave  pre- 
vailed witli  God  on  account  of  their  faith. 
They  have  had  men  of  heroic  faith,  "but  not 
such  an  instance  as  this. 

The  distinguishing  excellence  of  the  centu- 
rion's faith,  then,  did  not  consist  in  his  having 
an  exalted  idea  of  God,  and  believing  that  he 
was  the  Creator  and  governor  of  all  things. 
David  had  as  great  faith  in  the  works  of  crea- 
tion and  Providence  as  he  had,  and  no  doubt 
knew  a  great  deal  more  than  he  did.  And 
Cicero  and  many  of  the  heathen  had  some 
grand  ideas  of  the  Divine  power.  He  could 
say :  "  Mhil  est  quod  Deus  efficere  non  posset, 
et  quidem  sine  labore  ullo,"  etc.  {Be  Kat.  D.^ 
UK  3.) 

Nor  did  the  peculiar  excellence  of  the  centu- 
rion's faith  lie  in  his  belief  in  miracles.  All 
Jews,  and  even  all  the  heathen,  believed  in 
miracles.  It  was  a  j)art  of  the  common  faith 
of  the  whole  world,  and  is  so  still,  with  excep- 
tions as  rare  as  idiots.  The  peculiarity,  the  dis- 
tinguishing excellence,  then,  of  this  man's  faith 
consisted  in  this — that  he,  being  a  Gentile  and 


THE  CENTURION  OF  CAPEENAUM.      45 

a  Roman  officer,  accustomed  to  see  men  having 
influence  and  autliority  regarded  with  great 
ceremony,  should  believe  that  Jesus,  who  was 
outwardly  a  mere  man — a  Hebrew — in  hmnble 
circumstances,  and  without  any  of  the  pomp  or 
signs  of  power  that  he  was  accustomed  to  re- 
cognize, wielded  the  heavenly  powers,  and  had 
as  complete  a  control  over  them,  and  over  all 
diseases  and  spirits  as  he  had  over  his  servants 
and  soldiers. 

Second.  It  was  worthy  of  special  attention 
that  such  faith  was  found  in  a  soldier.  Our  Lord 
was  at  this  time  surrounded  by  the  Scribes,  and 
probably  in  the  house  of  a  Pharisee,  but  it  was 
in  the  Roman  soldier  that  he  found  tlie  greatest 
faith.  As  the  profession  of  arms  is  not  in  it- 
self sinful — is  not  a  sin  fefr  se — so  neither  is  the 
term  soldier  synonymous  ^\dth  cruelty  or  blood- 
thirstiness,  nor  with  diinking,  debauchery  and 
lawlessness.  If  there  are  butchers  among  sol- 
diers like  Nana  Saliib^  there  are  also  Havelochs 
who  are  as  distinguished  for  refinement  and 
kindness  of  feeling  as  for  lofty  courage.  We 
regard  Avar  as  a  terrible  thing,  but  it  is  some- 


46  THE    CENTUEIOlSr    OF    CAPEENAUM. 

times  the  less  of  two  evils.  War  is  better  tlian 
national  disgrace,  or  sucli  loss  of  national  honor 
and  position  as  should  destroy  our  self-respect 
and  happiness.  Gladly  would  we  have  our 
cannon  turned  into  church  l^ells,  and  our  shot 
and  balls  into  railroads,  and  our  men  of  war 
into  merchant  ships,  if  it  were  expedient.  But 
it  is  not,  nor  will  it  be,  until  men  shall  learn 
war  no  more.  Such  is  the  depravity  of  man- 
kind that  one  sword  is  necessary  to  keep  an- 
other in  its  scabbard.  It  is  not  necessary  here, 
however,  to  enter  upon  the  question  about  the 
lawfulness  of  war  in  Christian  states.  The 
only  point  here  insisted  on  is,  that  because  a 
man  is  a  soldier,  he  is  not  of  necessity  the 
greatest  of  sinners.  A  man  is  under  no  neces- 
sity to  serve  Satan,  because  he  serves  the  gov- 
ernment as  a  soldier.  The  army  is  not  a  favor- 
able school  for  piety.  The  military  profession 
presents  occasions  and  temptations  to  idleness 
and  manifold  wrong-doing.  It  is  an  excited, 
spasmodic,  irregular  kind  of  life.  The  soldier 
and  the  sailor  are  often  without  Sabbaths  and 
sanctuaries,  and  under  peculiar  temptations  to 


THE    CENTURION    OF    CAPERNAU5I.  47 

forget  Gocl,  yet  it  lias  pleased  God  tliat  his 
grace  should  have  many  heroes  even  in  armies 
and  camps  and  naval  ships.  If  the  military 
profession  was  a  sin  ^er  se^  then,  instead  of 
having  chaplains  to  preach  the  Gospel  and 
administer  the  sacraments  of  the  Chiu'ch  in  our 
army  and  navy,  they  should  urge  the  men  to 
desertion.  But  when  the  soldiers  crowded  to 
hear  John  the  Baptist  preach,  as  well  as  the 
Scribes  and  Pharisees,  did  he  tell  them  to 
desert,  and  join  a  Peace  society?  No;  but  he 
did  tell  them  to  do  no  violence  and  to  be  con- 
tent with  their  wages,  and  not  to  accuse  any 
man  falsely.  Soldiers  are  found  also  listening 
to  the  words  of  truth  as  they  fell  from  the  lips 
of  the  Great  Teacher  himself  But  he  did  not 
tell  them  to  leave  their  profession  because  it 
was  a  sin.  In  the  New  Testament  we  have 
four  different  centurions  brought  under  the 
power  of  the  Gospel.  The  one  before  us  owed 
allegiance  to  a  heathen  emperor,  yet  he  pos- 
sessed greater  faith  than  any  in  Israel.  And 
what  shall  we  say  of  Abraham,  Moses,  Joshua 
and  David — men  of  preeminent  faith,  and  yet 


48  THE   CENTUKION   OF    CAPEENAUM. 

heroes  in  battle  ?  And  wliat  sliall  we  say  of 
Colonel  Gardiner,  General  Burns  and  General 
Sir  Henry  Havelock,  and  many  others  in  our 
times  ? 


III. 

CENTUEION"    OF    CAPEENAUM   CONTINUED. 

3. — Evidences  of  the  CenturiorCs  Faith. 

In  tlie  next  place^  then,  let  us  look  at  the 
proofs  or  evidences  of  tlie  centurimi! s  faith. 
And  here  observe,  First.  His  tender  care  for 
his  servant.  But  could  not  a  Roman  officer  be 
kind  to  his  servants  and  faithful  to  his  sol- 
diers, without  having  any  knowledge  of  the 
true  religion?  Do  not  the  heathen  practise 
many  virtues  ?  We  answer,  certainly  they  do. 
There  are  some  actions  recorded  of  heathens 
that  are  worthy  of  imitation.  But  admitting 
that  there  are  some  few  things  lovely  and 
excellent  among  Pagan  nations,  Ave  do  not  by 
any  means  admit  that  their  ethics  are  to  be 
compared  with  those  of  Christianity,  or  that 
they  are  not  in  need  of  the  Gospel.     By  no 

means.     The  picture   drawn  of  them  by  the 

3  « 


50  THE    CENTUEION    OF   CAPEKlSrAUM. 

apostle  in  liis  epistles  is  still  true.  Nor  do  we 
allow  tliat  tlie  admission  of  any  good  thing  to 
heathendom  is  antagonistic  to  the  Gospel.  The 
morals  of  heathendom,  even  if  they  were  a  hun- 
dred times  better  than  they  are,  do  not  contra- 
dict nor  supersede  Christianity.  The  teachings 
of  tradition,  the  light  of  nature,  and  of  con- 
science and  God's  Spirit  are  the  teachers  of  all 
men,  and  are  quite  sufficient  to  account  for  the 
glimpses  or  guesses  at  truth  that  we  find 
among  the  heathen.  Considering  the  physical 
and  moral  unity  of  all  human  races,  it  would 
be  strange  if  there  had  not  been  found  in 
heathendom  an  unconscious  prophesying  that 
proves  the  necessity  of  a  Saviour,  just  as  their 
sacrifices  prove  a  conscious  need  for  some 
atonement  for  sin.  Indeed  it  would  be  strange 
if  there  were  not  some  fragmentary  truths  in 
all  nations  and  in  all  ages,  resembling  one  an- 
other, and  altogether  bearing  testimony  to 
God's  own  original  copy  and  to  the  complete 
edition  of  his  own  revealed  truth. 

Second.  The  completeness  of  this  Moman  sol- 
dier^s  character^  as  seen  in  the  care  of  his  ser- 


THE  CENTUEION  OF  CAPERNAUM.      51 

vant  as  well  as  in  his  public  spirit,  deserves 
special  notice.  His  attention  to  the  religious 
wants  of  the  people  around  him,  nurtured  his 
humane  feelings  for  his  own  household.  His 
charity  did  not  all  go  abroad.  He  did  not 
make  his  generosity  toward  the  Jews  an  excuse 
for  neglecting  home  duties.  His  public  regard 
for  the  Hebrews  was  not  made  a  A^eil  to  cover 
up  selfishness.  And  as  a  historic  fact,  it  is  to 
be  observed,  that  true  religion  is  always  found 
developing  what  is  lovely  and  of  good  report, 
noble,  kind  and  reasonable.  This  centurion's 
anxiety  for  the  recovery  of  his  slave  is,  how- 
ever, the  more  remarkable  when  we  consider 
that  he  was  a  Koman,  and  the  age  in  which  he 
lived.  His  conduct  is  a  remarkable  contrast 
with  that  of  the  eloquent  Cicero,  who  thought 
it  necessary  to  excuse  himself  for  having  had 
some  feeling  at  the  death  of  one  of  his  house- 
hold. Ordinarily  in  that  age  and  among  the 
Romans,  slaves  were  denied  the  sympathy  that 
belonged  to  other  human  beings. 

In  Avhatever  Avay  we  may  account  for  the 
morality  and  tenderness  of  this  Roman  officer 


52  THE    CENTURION    OF    CAPERISTAUM. 

toward  liis  servant,  we  find  them  in  connection 
with,  colored  by,  and  developed  in  an  extraor- 
dinary faith.  His  benevolence  and  charity,  if 
not  called  into  being  by  his  religious  faith, 
were  certainly  ennobled  and  made  more  deli- 
cate by  it.  It  is  indeed  true  that  morality  is 
not  piety,  but  there  is  no  consistent  or  true 
piety  without  good  morals.  It  is  true,  that  high 
social  affections,  amiable  instincts,  commercial 
virtues — promptness  in  business,  capacity  for 
business,  and  integrity  on  'Change,  are  not  to 
be  substituted  for  penitence  and  faith  in  Christ, 
yet  they  are  in  every  way  commendable.  But 
the  instinct  of  kindness  toward  a  servant  or 
dependent  may  in  itself  be  no  more  in  a  reli- 
gious way  than  instinct  tenderness  toward  a 
horse  or  dog.  And  does  not  this  instinct  ten- 
derness for  animals  exist  among  the  heathen 
who  have  never  heard  of  the  name  of  Jesus  ? 
May  not  a  deist^  who  does  not  believe  in  the 
Bible,  bind  a  poultice  to  his  wounded  hound, 
or  an  atheist,  who  denies  immortality,  and  says 
there  is  no  Cod,  weep  over  the  groans  of  his 
dying  steed  ?     May  it  not  be,  then,  that  a  man 


THE    CENTURION    OF   CAPEENAUM.  53 

is  sober,  intelligent,  and  industrious — that  lie 
has  been  a  dutiful  son,  and  is  a  faithful  hus- 
band, an  indulgent  father,  a  kind  neighbor,  a 
good  citizen,  an  upright  and  honest  man,  and 
that  still  he  is  not  a  Christian?  If  he  is  all 
this,  let  us  thank  God  for  it;  but  let  us 
remember  that  one  thing  he  lacks  yet,  and 
that  one  thing  is  love  to  God — a  supreme 
regard  for  his  mil — an  habitual  reference  of 
all  to  his  law  as  the  standard  of  right  and 
■wrong — an  habitual  trust  in  God  as  a  sinner 
reconciled  to  Him  throu2:h  Jesus  Christ.  Now 
is  it  not  fairly  a  matter  within  your  own  expe- 
rience or  observation,  that  a  man  may  have 
amiable  instincts  and  social  and  business  vir- 
tues, and  yet  not  have  the  fear  of  God  before 
his  eyes  ?  There  is  want  of  spirituality  spread 
over  all  he  is  and  does.  There  is  no  spirit  of 
prayer,  of  love  to  God,  nor  panting  after  holi- 
ness, nor  habitual  striving  to  please  God.  Is 
it  not  true  that  a  lady  may  be  found  weeping 
at  the  theatre  over  a  tragedy,  who  has  never 
wept  over  her  guilt  as  a  sinner,  for  rejecting 
Christ ;  or   in    ecstasy  at  an   opera,  who   has 


54  THE   CENTUKIOlSr    OF    CAPEElSrAUM. 

never  rejoiced  in  tlie  love  of  God  slied  abroad 
in  her  heart  by  tlie  Holy  Ghost  ?  A  taste  for 
poetry  and  the  fine  arts  does  not  always  imj)ly 
a  love  of  holiness.  Nor  does  a  reformation  of 
manners  always  imply  regeneration,  though 
regeneration  is  seen  only  by  a  reformation  of 
life.  Every  conversion  to  God  yields  the  fruits 
of  true  obedience  to  his  laws.  Salvation  by 
grace  does  not  lead  to  licentiousness,  nor  does 
justification  by  faith  excuse  us  from  good 
works,  but  the  rather  impels  us  to  them,  so 
that  those  who  believe  in  justification  by  faith, 
and  in  salvation  by  sovereign  grace,  are  of  all 
men  the  hardest  and  most  persevering  workers. 
They  work  diligently  because  God  works  in 
them,  and  they  believe  God  is  helping  them. 
It  is  not  true,  then,  that  Christianity  diminishes 
in  any  measure  a  man's  tenderness  for  his  fellow 
men;  nor  does  it  make  a  man  any  the  less 
trustworthy  as  a  mechanic,  merchant  or  soldier. 
On  one  occasion  the  general  in  command  of  the 
English  army  in  India  was  told  that  the  insur- 
gents were  about  making  an  attack  on  one  of 
his  positions,  and  he  ordered  out  a  certain  regi- 


THE    CENTUEIOlSr   OF   CAPERNAU]\r.  55 

ment  to  oppose  them ;  but  his  aid  replied,  that 
regiment  could  not  go,  for  "they  were  all 
drunk."  "  Then,"  said  the  commander,  "  call 
out  Havelock's  saints ;  they  are  never  drunk 
and  Havelock  is  always  ready."  Accordingly 
the  bugle  sounded — the  ranks  of  the  "  saints " 
closed  sternly  up,  and  ^^dth  him  at  their  head, 
who  had  so  often  led  them  in  prayer,  the  troops 
charged  on  the  enemy  and  scattered  them  in 
flight.*  This  true  history  is  its  own  interpre- 
ter. For  the  soldiers  who  were  so  sober  and  so 
much  given  to  singing  psalms,  reading  the 
Bible,  and  prayer,  that  they  were  called  Have- 
locVs  saints y  because  he  had  so  taught  them, 
were  the  very  men  of  all  others  to  meet  the 
enemy.  And  never  did  they  fail  to  perform 
their  duty  faithfully  to  their  general,  their 
country  and  theii-  God.  The  history  of  war 
from  the  beginning  till  now,  does  not  present  a 
record  of  greater  courage  or  of  more  lofty  hero- 
ism in  battle,  than  we  find  in  Havelock's  In- 
dian campaigns  with  his  Highlanders  and  the 
13th  Infantiy. 

*  Headley's  Life  of  Havelock,  p.  48. 


56  '"    THE  CENTUEION  OF  CAPEENAUM. 

It  is  not  tlien  true,  that  tlie  Gospel  builds  up 
the  Church  on  the  ruins  of  civilization.  Christ- 
ianity wages  no  war  against  the  fine  arts,  nor 
does  it  preach  any  crusade  against  the  elegant 
accomplishments  or  proprieties  of  society.  Go- 
ing to  church  is  not  to  make  people  vinegar- 
faced  ;  nor  is  true  enlightened  piety  a  lowering 
gloom,  nor  a  moping  melancholy.  A  man  does 
not  cease  to  be  a  gentleman  by  becoming  a 
Christian.  On  the  contrary,  he  is  only  half, 
and  the  least  half  of  a  gentleman  before,  for 
until  he  is  a  Christian,  even  if  he  is  all  that  a 
gentleman  should  be  toward  his  fellow  men, 
he  has  not  done  his  duty  to  his  God,  and  is 
therefore  sadly  wanting  in  that  Gomplete7iess — 
that  high  finish  of  character  that  constitutes 
the  highest  style  of  a  gentleman — a  tlwroughly 
honest  man  both  toward  his  fellow  men  and 
God.  And  shall  we  not  imitate  this  Koman 
officer  in  his  tenderness  toward  his  servant  ? 
Among  the  great  evils  of  our  times  are  the  in- 
subordination of  domestics,  the  precocity  of 
children,  and  the  selfishness  of  masters  and  the 
heads  of  establishments.    Flunkies  aifect  to  be 


THE   CENTURIOlSr    OF    CAPERNAUM.  57 

lords,  and  "  tlie  queens  of  society "  are  in  tlie 
kitclien.  So  feelingly  and  so  nniversally  is  the 
remark  made,  tkat  "  servants  are  the  greatest 
plagues  of  life,"  tliat  we  are  almost  ready  to 
wisli  our  times  were  thrown  back  to  the  feudal 
asjes,  when,  if  there  was  a  distinction  in  rank 
there  was  also  some  care  for  subordinates,  and 
some  household  pride  and  affection.  But  now 
household  relations  are  transient,  spasmodic, 
uncertain — a  mere  convenience  or  necessity  for 
dollars  and  cents.  The  social  and  religious 
improvement  of  the  one  part,  and  the  promot- 
ing of  the  welfare  of  the  other  part,  are  re- 
spectively overlooked.  Nor  is  it  easy  to  see 
where  the  remedy  lies.  We  can,  however,  look 
back  to  former  years,  and  sigh  that  in  this  par- 
ticular the  past  is  better  than  the  present.  The 
evils  of  society,  as  it  now  exists  among  us,  are 
very  serious,  both  as  it  regards  the  well-being 
of  its  members  in  this  world,  and  the  si^iritual 
necessities  of  both  masters  and  servants,  heads 
of  establishments  and  the  young  under  their 
care.  It  is  perfectly  obvious  that  we  are  tend- 
ing in  our  day  to  anarchy  and  lawlessness,  and 

3* 


58  THE    CEISTTUEION    OF   CAPERNAUM. 

to  a  system  of  pauperism,  Avliicli  only  the 
strongest  governments  of  Europe  are  able  to 
bear.  And  the  root  of  this  evil  is  the  neglect 
of  home  education,  the  want  of  family  govern- 
ment, instruction  and  religion. 

Third.  Another  evidence  of  this  centurion's 
fjilth  is  seen  in  his  remarkable  humility.  His 
address  to  our  Lord,  saying,  I  am  not  worthy 
that  thou  shouldest  come  under  my  roof,  is  the 
more  remarkable  when  we  consider  the  relative 
position  of  the  parties.  Jesus  was  a  Jew — ^be- 
longed to  a  people  despised  by  the  Romans. 
There  was  no  earthly  pomp  or  greatness  about 
him.  But  here  we  see  an  officer  of  the  Roman 
army  commanding  in  a  conquered  province, 
whose  master  was  the  conqueror  of  the  world — 
rich,  influential  and  powerful — so  struck  with 
the  dignity  and  moral  excellence  of  Jesus,  that, 
wholly  regardless  of  the  disparity  of  their  rank, 
he  openly  professed  himself  unworthy  to  re- 
ceive a  personal  visit  from  him.  Indeed,  so 
remarkable  was  his  humility,  that  if  our  Lord 
had  not  commended  his  faith,  we  should  have 
been  at  a  loss  which  to  admu'e  the  most.     In- 


THE  CENTUEION  OF  CAPERNAUM.      59 

deed,  tliey  were  inseparable,  and  are  so  still. 
The  root  of  liis  humility  was  his  faith.  The 
excellence  of  condescension  is  that  it  proceeds 
from  true  gi-eatness.  His  humility  is  seen  in 
his  declaration  of  unworthiness,  as  well  in 
sending  the  Jewish  elders  as  in  his  declara- 
tion about  our  Lord's  coming  to  his  house. 
"Wherefore  neither  thought  I  myself  worthy 
to  come  unto  thee."  "  Lord,  trouble  not  thy- 
self:  for  I  am  not  worthy  that  thou  shouldest 
enter  under  my  roof"  Lulne  vii.  G,  7.  How 
vastly  different  this  from  the  style  of  the 
Pharisees.  The  Gentile  soldier  was  a  better 
Christian  than  the  Hebrew  elders.  So  great 
was  his  humility  that  he  did  not  consider  him- 
self good  enough,  nor  of  sufficient  value  to 
have  the  honor  of  our  Lord's  personal  presence 
at  his  quarters. 

But  it  deserves  to  be  remembered  that  such 
humility  as  this  is  found  only  in  connection 
with  true  faith.  Without  reverence  there  is 
no  piety.  The  Koman  soldier  was  not  given 
to  stereotyped  and  vain  phrases.  He  was  not 
quick  to  make  vain  professions.     But  in  a  few 


60  THE   CENTURIOJST    OF   CAPERNAUM. 

words  declared  wliat  lie  felt.  "Speak  the 
word  only,  and  my  servant  sliall  be  healed." 
Short,  explicit,  and  full  of  meaning,  just  such 
words  as  such  a  military  man  would  be  likely 
to  use.  He  knew  nothing  about  the  lore  of 
the  schools.  He  had  no  catechetical  defini- 
tion of  faith  on  hand.  He  had  never  read  a 
theological  treatise,  hence  he  made  his  profes- 
sion of  faith  in  the  language  that  his  profession 
suggested.  And  as  faith  is  the  same  thing, 
whether  found  in  a  heathen,  a  Jew  or  a  Christ- 
ian, whether  found  in  the  heart  of  a  soldier,  a 
sailor,  a  merchant,  or  of  a  philosopher,  so  there 
is  no  mistake  as  to  his  meaning.  The  forms 
and  modes  of  expressing  our  faith  may  be 
greatly  diversified ;  but  faith  itself  is  the  same 
thing.  Hence  he,  referring  to.  his  own  expe- 
rience and  to  his  own  official  power,  said:  "I 
say  to  one.  Go,  and  he  goeth ;  and  to  another, 
Come,  and  he  cometh ;  and  to  my  servant.  Do 
this,  and  he  doeth  it ;"  so  says  he,  I  believe  you 
have  the  will  and  the  power  to  heal  my  servant. 
"  Sj^eak  the  world  only,  and  my  servant  shall 
he  healed."     This  is  a  most  lively,  laconic  pic- 


THE    CENTURION    OF   CAPERNAUSf.  61 

ture  of  Roman  authority,  brevity  of  command 
and  promptitude  of  obedience. 

Now  as  faith  is  trust  in  God,  so  it  is  alto- 
gether a  different  thing  from  the  haughty  and 
ignorant  spirit  of  self-conceit,  which  is  some- 
times called  independence  or  manliness.  Now, 
if  by  being  indej)endent,  a  young  man  means 
that  he  will  earn  his  OAvn  living  by  honest  toil 
and  owe  no  man  anything — that  he  will  rise 
in  the  world  by  his  own  exertions  and  not  owe 
it  to  the  patronage  of  others — that  he  will  be 
honored  by  his  own  labors  rather  than  by 
those  of  his  father  and  mother,  then  we  bid 
him  God  speed.  This  may  all  be  quite  right. 
But  if  by  independence,  he  means  that  he  will 
be  bound  by  no  ties  to  other  human  beings — 
that  he  will  owe  no  allegiance  to  any  will  but 
his  own,  and  live  mthin  and  by  himself — then 
we  say,  he  is  quite  at  fault.  He  is  trying  to 
do  what  is  w^holly  impracticable.  He  ^vill 
never  be  able  to  pay  his  God,  his  parents  and 
his  countiy  what  he  owes  them.  Nor  can  he 
live  alone.  Without  a  fiiend  the  world  is  a 
desert.     Without  something  to  love  and  con- 


62  THE    CENTURION    OF   CxVPERNAUM. 

fide  in,  man  is  a  miserable  creature.  This  mor- 
bid, affected  love  of  indej)endence  tliat  throws 
off  the  obligations  of  society — that  frees  a  man 
from  the  moral  princij)les  taught  him  by  his 
parents  because  they  are  old-fashioned,  and 
affects  to  make  a  man  his  own  lord  and  master, 
is  vevolutionoA'y  in  politics,  atlieisUc  in  religion, 
and  a  monstrous  deformity.  And  it  proves 
jealousy  and  littleness  on  the  part  of  him  that 
indulges  it,  rather  than  true  manliness  of  char- 
acter. 

Do  not  eiT,  however,  as  to  the  centiu-ion's 
Tiy/tnility.  He  was  not  blindly  pinning  his  faith 
to  anybody's  sleeves,  nor  was  he  impaling  his 
heart  for  daws  to  peck  at.  He  was  not  fawn- 
ing (yn  the  Emperor  of  Rome,  nor  flattering  the 
commanding  general  of  the  Roman  legions,  nor 
telling  lies,  nor  offering  bribes  to  the  Governor 
of  Cesarea,  nor  electioneering  for  a  nomination 
to  high  places  and  emoluments.  His  homage 
was  voluntary,  and  proceeded  from  his  own 
conviction.  He  came  to  Jesus  of  Nazareth  to 
save  his  dying  servant.  And  according  to  the 
divine   promise,  having   humbled   himself^  he 


THE  CENTUETON  OF  CAPERNAUM.      63 

was  exalted.  He  did  not  think  himself  worthy 
that  Jesus  should  enter  his  house,  but  our 
Lord  entered  his  heart.  His  humility  was  be- 
fore honor.  It  was  just  the  reverse  with  the 
Pharisee — he  considered  Jesus  unworthy  to  be 
in  his  house,  or  that  he  was  doing  him  a  great 
honor  to  invite  him  to  his  house,  and  our  Lord 
did  not  enter  into  his  heart. 

Fourth.  It  is  in  evidence  as  a  proof  of  the 
centurion's  extraordinary  faith,  that  he  did  not 
requii'e  any  assistance  from  the  senses.  His 
confidence  was  implicit,  perfect  in  the  presence 
and  power  of  a  will,  which  was  itself  not  visi- 
ble. Is  it  not  remarkable  that  he  did  not  de- 
sire Jesus  to  go  with  him — that  he  did  not 
consider  his  bodily  presence  necessary  for  work- 
ing the  miracle  ?  He  did  not  consider  any  per- 
sonal contact  necessar}^  He  looked  for  the 
desired  result  not  by  any  ordinary  treatment, 
much  less  by  any  trickery.  His  faith  was  in 
the  power  of  the  Supreme  Being,  whose  agent 
he  believed  Jesus  to  be,  if  he  was  not  the  very 
God  of  God  himself,  manifest  in  a  human  form. 
It  is  well  known  that  even  the  heathen  had 


64  THE    CENTURION    OF    CAPEENAUM. 

some  idea  of  the  Grod  of  tlie  Jews,  and  of  angels 
and  spirits,  and  liad  some  notion  of  God's 
assuming  liuman  forms,  and  coming  among 
men.  Homer  is  full  of  this.  The  centurion  in 
command  at  the  crucifixion  had  some  confused 
idea  of  Divinity  on  earth,  or  that  the  Son  of 
God  could  suffer  as  a  man  on  the  cross.  I  am 
satisfied  that  the  ordinary  method  of  explain- 
ing the  faith  of  this  centurion  and  of  Cornelius 
the  centurion  of  Cesarea,  by  considering  them 
l^roselytes  to  Judaism,  is  not  correct.  It  is  not 
affirmed  in  either  case,  nor  fairly  implied.  In- 
deed the  veiy  reverse  seems  to  be  implied  in 
the  terms  used  to  express  their  piety,  and  by 
the  contrast  with  Israel,  in  the  history  now 
under  consideration.  It  is,  however,  true,  that 
though  brought  up  in  the  creed  of  Paganism, 
still  he  had  of  late  years,  by  his  residence  in  a 
Jewish  town,  sufficient  oppoiiunities  to  become 
familiar  with  Hebrew  opinions  and  somewhat 
acquainted  with  the  fame  of  Jesus.  The  mira_ 
cles  and  history  of  the  former  ages  of  the  Jew- 
ish nation  were  no  doubt  substantially  kno\vn 
to  him  and  believed  in  by  Inm.     Nor  would 


THE  CENTUEION  OF  CAPERNAUM.      65 

this  imply  at  all  tliat  lie  was  a  proselyte  of  the 
gate ;  but  only  that  he  was  no  longer  a  gross 
idolater,  and  had  respect  for  the  Hebrew  faith 
and  people.  It  is  not  easy  to  define  how  much, 
and  just  what  kind  of  faith  the  centurion  had 
before  he  came  to  Jesus ;  but  we  are  sure,  from 
the  result,  that  he  did  right  in  applying  to 
Jesus,  and  that  he  had  faith  enough  to  save  his 
servant,  and  we  hope  faith  enough  to  save  his 
soul. 

FiHTi.  The  centmion's  case  is  also  the  more  re- 
markable, on  account  of  the  national  prejudices 
that  existed  toward  the  Jews  in  the  minds  of 
all  other  nations,  and  which  were  returned 
with  compound  interest  by  the  Jews  toward 
all  other  people.  The  prejudices  of  race  and 
religion  were  exceedingly  strong  between  the 
Komans  and  the  Jews,  and  at  this  time,  their 
political  subjection  made  the  Jews  more  bitter 
than  usual.  The  proud  Roman  usually  felt 
contempt  for  the  conquered  Jew.  But  this 
centurion  betrays  no  such  feeling ;  nor  does  he 
assume  any  patronizing  air  on  account  of  his 
military  command,  nor  for  what  he  has  done 


66  THE    CENTUKIOlSr   OF   CAPEENAUIT. 

for  tlie  Jews,  nor  does  lie  resent  tlie  peculiar 
claims  of  the  Hebrew  religion.  Taking  the 
whole  history  into  review,  we  cannot  but  hope 
that  this  centurion  was  truly  converted  to  God. 
He  could  not  have  been  ignorant  of  the  main 
doctrines  of  the  Hebrew  religion.  He  must 
have  known  that  they  believed  in  one  only 
living  and  true  God,  and  that  they  claimed 
peculiar  privileges  as  the  ]3eople  of  God  de- 
scended from  Abraham;  and  as  we  find  him 
here  acknowledging  himself  unworthy  of  the 
personal  regards  of  a  Jew,  and  yet  possessed 
of  an  unwavering  faith  that  he  could  exercise 
as  unquestioned  power  over  diseases,  as  he 
himself  could  over  his  soldiers ;  and  the  more 
so,  because  this  sense  of  unworthiness  and  this 
deep  humility  imply  a  sense  of  sin  that  could 
be  produced  only  by  the  Holy  Spirit.  When, 
therefore,  we  put  together  his  consciousness  of 
sin — his  feeling  of  unworthiness,  and  his  high 
opinion  of  Jesus,  and  remember  that  his  educa- 
tion as  a  Roman  officer  had  been  completed  by 
gaining  considerable  knowledge  of  the  world, 
and  especially  some  knowledge  of  the  Hebrews 


THE  CENTURION  OF  CAPEENAOI.      67 

and  of  the  religion  of  tlie  God  of  Abraham, 
Isaac  and  Jacob — we  conclude  that  the  sick- 
ness of  a  favorite  servant  was  overruled  by  a 
gracious  sovereignty,  so  as  to  be  made  the  occa- 
sion of  his  comino;  into  direct  contact  with  the 
Son  of  God,  and  of  bringing  out  this  confession 
of  faith  in  Him. 

Sixth.  The  form  of  his  profession  of  faith 
proves  its  strength.  "For  I  am,"  says  he,  "a 
man  imder  authority,  having  soldiers  under 
me :  and  I  say  to  this  man,  Go,  and  he  goeth ; 
and  to  another,  Come,  and  he  cometh ;  and  to 
my  servant,  Do  this,  and  he  doeth  it."  There- 
fore, says  he,  "speak  the  word  only,  and  my 
servant  shall  be  healed."  This  was  emphatic- 
ally a  military  profession.  It  was  logical,  sim- 
ple, brief  and  straight  out.  His  argument  was 
a  fortiori — from  the  weak  to  the  stronger — ^from 
the  less  to  the  greater.  He  institutes  a  com- 
parison between  his  military  authority  over 
his  soldiers  and  servants  and  the  power  of 
Jesus  over  all  tilings,  or  at  least  over  spirits 
and  diseases ;  and  he  says,  I  believe  that  you 
have  all  the  powers  of  the  invisible  world  under 


68  THE    CENTUKION    OF   CAPEENAUM. 

your  command  as  fully  as  I  have  command 
over  my  soldiers.  And  even  more  than  this 
seems  implied.  It  is  as  if  he  had  said,  I,  who 
am  but  a  subordinate  officer,  issue  my  orders 
and  they  are  promptly  obeyed,  although  I  am 
myself  under  the  authority  of  my  suj^eriors, 
whom  I  implicitly  obey ;  then  much  more  have 
you  the  power  to  make  diseases  go  or  come  at 
your  simple  word.  I  am  an  humble  officer, 
and  have  command  over  only  a  few  soldiers 
and  servants,  but  thou  art  in  command  of  the 
armies  of  heaven,  and  all  things  are  obedient 
to  thee.  His  belief  that  Jesus  could  heal  at  a 
distance  implies  his  idea  that  our  Lord  pos- 
sessed omniscience  and  omnipresence. 


IV. 


THE  CENTURION  OF  CAPERNAUM  CONTDfUED. 

4. — This   Ronimi    officer    still    'preaching  the 
Gospel. 

First.  Here  is  an  incidental  illustration  of 
the  perfect  humanity  of  our  Lord.  "When 
Jesus  heard  it,  he  marvelled" — wondered^  or 
more  literally,  was  astonished,  spoken  in  refe- 
rence to  his  humanity.  Our  Lord's  estate  of 
humiliation  was  as  real  as  his  estate  of  exalta- 
tion. His  body  and  soul  were  as  truly  human, 
as  his  Divinity  was  truly  that  of  the  Godhead. 
His  human  nature  was  perfect,  and  in  it  he 
was  capable  of  grief,  anger,  wonder,  or  joy. 
The  only  difficulty  here  is  "  the  mystery  of  god- 
liness :  God  manifest  in  the  flesh."  The  mean- 
ing of  our  Lord's  marvelling,  then,  is  not  that 
he  did  not  know  the  state  of  the  centurion's 
mind   before   he   spoke.     He  was  as  well  ac- 

60 


70      THE  CENTURION  OF  CAPERNAUM. 

quainted  witli  the  nature  of  liis  faitli,  and  tlie 
grounds  upon  wliicli  it  rested,  before  tlie  cen- 
turion liad  professed  and  explained  it  as  lie  was 
afterward.  The  term  used  here  also  embraces 
the  idea  of  admiration — such  as  is  felt  for  the 
greatness  and  beauty  of  a  thing.  Our  Lord 
then  designed  to  express  his  admiration  for  the 
centurion's  faith  as  extraordinary  in  this — that 
though  nurtured  in  heathenism,  yet  his  faith 
was  superior  to  any  he  had  met  with  among 
the  children  of  Abraham.  And  this  admira- 
tion the  evangelist  has  expressed  in  natural 
language. 

Second.  We  should  learn  from  this  history 
not  to  indulge  in  general  and  indiscriminate 
reflections  upon  whole  communities  and  profes- 
sions. We  must  not  condemn  men  as  classes. 
In  the  soldier's  or  sailor's  life,  in  camps  and 
fleets,  there  are  many  drawbacks  to  a  Christian 
life ;  but  where  sin  reigns,  grace  has  abounded, 
and  even  reigned  more  gloriously.  The  profes- 
sion of  arms  is  not  without  its  army  of  saints, 
confessors  and  martyrs,  who  have  waged  suc- 
cessful war  with  other  than  carnal  weapons. 


THE  CENTURION  OF  CAPERNAUM.      71 

And  if  some  la\v}"ers  liave  given  occasion  for 
calling  their  offices  "  dens  of  thieves,"  it  does 
not  follow  that  none  of  them  are  honest.  If 
some  merchants  have  sworn  to  false  invoices, 
and  sold  goods  inferior  to  their  samples,  it  does 
not  follow  that  they  are  all  guilty  of  fraud. 
And  if  some  officers  of  the  army  and  navy  do 
so  far  forget  themselves  as  to  swear  as  if  they 
were  with  the  army  in  Flanders,  it  does  not 
prove  that  all  soldiers  must  take  the  name 
of  God  in  vain,  nor  that  it  is  necessary  to 
swear  profanely  in  order  to  maintain  authority 
over  sailors  and  soldiers.  Havelock  did  not 
swear  at  his  men.  But  he  did  often  pray  and 
sing  psalms  with  them,  read  the  Bible  to  them, 
and  teach  them  about  Jesus  Christ. 

A  most  striking  instance  of  this  is  recorded 
by  the  Rev.  Mr.  Brock,  in  his  Life  of  Havelock, 
in  his  first  campaign.  The  J^nglish  army  had 
just  taken  Rangoon,  in  which  there  is  "  a  fa- 
mous heathen  temple  devoted  to  the  service  of 
Boodh,  which  is  known  as  the  magnificent  Shi- 
vey  Dagoon  Pagoda.  It  is  deemed  the  glory 
of  the  city.     Of  a  chamber  of  this  building. 


T2  THE    CENTUEION    OF   CAPEENAUlVr 

Havelock  obtained  possession  for  his  own  pur- 
poses. All  around  the  chamber  were  smaller 
images  of  Boodh,  in  the  usual  position,  sitting 
with  their  legs  gathered  up  and  crossed,  and 
the  hands  resting  on  the  laj)  in  symbol  and 
expression  of  repose.  No  great  changes  were 
necessary  to  prepare  the  place  for  Christian 
service.  It  needed  no  ceremonial  exorcising  to 
make  it  fit  either  for  psalmody  or  prayer. 
Abominable  idolatries  had  been  witnessed 
there  beyond  all  doubt,  but  no  sacerdotal  purifi- 
cations were  requisite  ere  adoration  of  the  true 
God  could  be  offered  and  service  well-pleasing 
to  Him,  through  Jesus  Christ.  Havelock  re- 
membered well  that  '  neither  in  this  mountain 
nor  yet  at  Jerusalem'  were  men  to  worship  the 
Father  now.  To  the  true  worshippers  any  place 
might  become  a  place  for  worship.  Even  the 
pagoda  of  Shivey  Dagoon  might  be  none  other 
than  the  house  of  God  and  the  gate  of  heaven. 
"Accordingly,  it  was  announced  that  that 
would  be  the  place  of  meeting.  An  ofiicer 
relates  that  as  he  was  wandering  round  about 
the    pagoda   on   one   occasion,   he   heard   the 


THE    CENTURION    OF   CAPERNAUiL  T3 

sound,  strange  enough  as  lie  tliouglit,  of  sing- 
ing. He  listened,  and  found  that  it  was  cer- 
tainly psalm  singing.  He  deteiTnined  to  fol- 
low the  sound  to  its  source,  and  started  for  the 
purj)ose.  At  length  he  reached  the  chamber, 
and  what  should  meet  his  eye  but  Havelock, 
with  his  Bible  and  hymn-book  before  him,  and 
more  than  a  hundred  men  seated  around  him, 
giving  earnest  heed  to  his  proclamation  to 
them  of  the  glad  tidings  of  great  joy.  How  had 
they  got  their  light  by  which  to  read,  for  the 
place  was  in  dark  shade?  They  had  obtained 
lamps  for  tlie  purj^ose,  and  putting  them  in 
order,  had  lit  them  and  placed  them  one  by 
one  in  an  idol's  lap.  There  they  were,  those 
dumb  but  significant  lamp-bearers,  in  constant 
use;  and  there  they  ^vere,  we  may  be  well 
assured,  to  suggest  stiiTing  thoughts  to  the 
lieutenant  and  his  men." 

Here  is  a  subject  worthy  of  a  painter.  The 
city  of  Rangoon  and  its  glory ;  a  young  British 
officer  in  a  heathen  temple  with  his  Bible  and 
hymn-book  before  him,  and  more  than  a  hun- 
dred men  seated  around  him,  listening  to  the 

4 


^4  THE    CENTUEIOlSr   OF    CAPEENAUM. 

glad  tidings  of  tlie  Gospel,  and  tlie  lamps  that 
gave  tliem  light  sliining  out  of  tlie  laps  and 
skulls  of  idols.  Troops  just  led  througli  tlie 
fury  and  smoke  of  battle,  liere  assembled  for 
prayer  and  singing  psalms.  This  was  an  ex- 
traordinary siglit.  But  it  did  not  disqualify 
either  the  men  or  their  commanding  officer  for 
the  hardships  and  perils  of  war.  The  voice  of 
Havelock,  so  often  heard  in  prayer  to  the 
throne  of  grace  in  time  of  need,  and  in  thanks- 
giving after  great  deliverances,  was  strong  and 
steady  in  battle.  When  complaint  was  made 
to  the  Governor-General  of  India  against  Have- 
lock, that  he  was  "  a  pietist,"  "  a  ranting  Me- 
thodist "  or  "  a  fanatic  Baptist,"  and  that  he  did 
nothing  but  pray  with  his  men  and  teach  them 
to  sing  psalms,  and  that  his  highest  aim  was  to 
ha])tize  them,  Lord  Bentick  having  examined 
into  the  subject,  dismissed  the  complaint,  say- 
ing, he  wished  Havelock  "  had  baj^tized  the 
whole  army,"  for  that,  after  a  rigid  examina- 
tion of  the  official  records,  he  found  that  Have- 
lock's  saints  were  the  most  sober,  obedient  and 
best  behaved  men  in  the  regiment — "  in  short, 


THE    CENTURION    OF   CAPERNAUM.  ^5 

the  model  soldiers  of  the  army" — "and  that 
wherever  hard  fighting  was  to  be  done,  Have- 
lock's  saints  were  relied  upon."  Certainly,  no 
commander  ever  had  the  confidence  and  obedi- 
ence of  his  men  more  fully  than  he  had.  He 
was  remarkable  for  the  accuracy  of  his  drill 
and  the  rigidness  of  his  discipline.  No  other 
troops  on  earth  have  shown  more  coolness  and 
precision  under  the  rattling  hail  of  musketry, 
nor  amid  the  murdering  crash  of  artillery,  nor 
have  any  soldiers  on  earth  surpassed  Have- 
lock's  in  the  bayonet  charge.  ]S"or  have  we  any 
knowledo^e  of  braver  men  in  action  than  Vicars 
and  Hammond  before  Sebastopol,  and  Law- 
rence and  Havelock  at  Cawnpore  and  Luck- 
now,  and  yet  these  men  were  distinguished  as 
men  of  prayer. 

Some  professions  are,  indeed,  more  favorable 
to  a  religious  life  than  others ;  and  yet  it  is  in 
these  unfavorable  ones  some  of  the  brightest 
examples  of  the  power  of  tnie  godliness  are 
found.  Tliere  the  reigning  of  grace  over 
abounding  sin  has  made  it  preeminent.  The 
more  temptations  men  have  to  resist,  the  more 


76      THE  CENTUEION  OF  CAPEKNAUM. 

evil  propensities  tkey  liave  to  subdue,  tlie 
more  difficulties  they  liave  to  struggle  with, 
the  more  is  tlieir  success  to  be  commended. 
The  more  terrible  the  conflict,  the  brighter  the 
victor's  crown.  Although  the  reputation  of 
Nazareth  was  proverbially  bad,  yet  out  of  it 
came  the  world's  Redeemer.  Shall  we  not, 
then,  be  cautious  in  judging  of  professions  and 
classes,  and  not  let  our  prejudices  or  passions 
lead  us  to  erroneous,  hasty,  uncharitable  judg- 
ments ? 

There  are  many  more  good  and  truly  pious 
people  in  the  world  than  we  generally  suppose. 
And  there  are  a  great  many  people  that  we 
should  love,  if  we  only  knew  them  better.  All 
men  are  not  reprobates  because  some  are.  Ju- 
das was  one  of  the  twelve,  yet  the  rest  were 
true  men.  Peter  loved  his  Lord,  though  he 
did  once  deny  him,  and  is  now  no  doubt  a  saint 
in  heaven,  whether  he  ever  was  a  Pope  in 
Kome  or  not — perhaps  all  the  better  saint,  be- 
cause he  was  not.  Arnold's  treachery  does  not 
prove  that  Washington  did  not  love  and  serve 
his   country   till   his  death.     What,   then,   if 


THE   CENTUEION    OF    CAPERNAUM.  TT 

some  cliui'cli  members  are  rude,  unpolished,  or 
even  starclied  hy]30crites,  it  does  not  follow 
that  Christianity  is  not  the  true  religion.  We 
cannot  have  a  community  fit  to  live  in  until 
the  practice  of  wholesale  slandering,  and  cruel, 
rash,  unfounded  judgments  are  corrected.  Pub- 
lic sentiment  must  be  elevated  and  purified 
from  the  vulture-seekino;  of  a  neio-hbor's  wronsr- 
doings,  and  by  speaking  only  the  truth,  and 
the  truth  only  when  necessary. 

Tldrd.  Let  us  learn  then  to  be  more  chari- 
table. God  is  no  respecter  of  persons,  but  who- 
soever feareth  Him  and  worketh  righteousness 
is  accepted  of  Him.  Salvation  is  indeed  of  the 
Jews,  but  not  to  be  confined  to  them.  It  was 
with  them  as  a  reservoir  until  the  fulness  of 
time  for  causing  it  to  flow  forth  to  all  the 
world.  We  rejoice  that  ours  is  not  the  only 
time  Chui'ch — that  we  have  no  patent  for  ours 
as  the  only  way  to  heaven.  "  Many,"  says  our 
Lord,  "  shall  come  from  the  east  and  the  west, 
and  shall  sit  down  with  Abraham,  and  Isaac, 
and  Jacob  in  the  kino-dom  of  heaven." 

The  centurion  being  a  Roman — a  Gentile — 


Y8  THE    CENTUEION   OF   CAPEEJSTAUM. 

sucli  as  the  Jews  considered  altogetner  ex- 
cluded from  tlie  privileges  of  Messiah's  king- 
dom, our  Lord  took  tke  occasion  to  declare  tke 
sovereign  grace  of  G-od  toward  tlie  Gentiles, 
and  to  teack  the  Jews  tkat  tkeir  prejudices 
were  wrong,  for  tkat  all  parts,  even  tke  remo- 
test quarters  of  tke  eartk,  skould  receive  tke 
Gosj^el,  and  all  nations  flow  into  tke  kingdom 
of  God.  And  tkat  tlie  cliildren  of  the  Mngdom^ 
tkat  is,  tke  Jews  wko  claimed  to  kave  a  pecu- 
liar and  exclusive  rigkt  to  tke  j)rivileges  and 
blessings  of  Messiak's  kingdom,  because  tkey 
were  Abrakam's  descendants,  slioHl  he  cast  out 
into  outer  darkness  :  there  shall  he  weeping  and 
gnashing  of  teeth.  "  Outer  darkness  and  Aveep- 
ing  and  gnasking  of  teetk  "  are  a  fearful  image 
of  tke  wi^etckedness  and  woe  of  tkose  wko  fail 
to  enter  tke  kingdom  of  God.  It  is  founded 
upon  tke  banquet-ckamber  of  tke  preced- 
ing verses,  illuminated  and  filled  witk  joyous 
guests ;  but  outside,  in  tke  cold  and  ckeerless 
dark,  wkere  is  notking  but  weeping  and  wail- 
ing and  gnasking  in  rage  and  spite,  are  tkose 
tkat  considered  tkemselves  tke    favorites   of 


THE   CENTUEION   OF   CAPERNAU.^I.  T9 

God,  and  sure  of  heaven,  because  of  their  de- 
scent from  the  patriarchs.  Oh,  how  dreadful 
to  be  an  outcast  fi'om  God's  kingdom  !  How 
awful  will  be  the  disappointments  of  the  day 
of  judgment ! 

Fourth.  The  proofs  of  the  reality  of  this 
miracle  are  easily  apprehended.  No  collusion 
was  possible.  The  household,  the  Je^vish 
rulers  and  the  public  are  all  acquainted  with 
the  facts,  and  all  admit  the  main  jDoints, 
namely :  the  centurion's  servant  is  very  ill — in 
the  very  agony  of  death — and  the  centurion 
coming  to  Jesus  besought  him  to  speak  the 
Avord  only  and  his  servant  shall  be  healed. 
And  Jesus  neither  goes  to  his  house  nor  touclies 
nor  sees  the  dying  servant,  but  speaks  the 
word  and  he  is  healed.  Multitudes  hear  and 
know  and  admit  that  all  this  was  tme.  And 
the  common  belief  of  all  the  people  at  that 
tim«  in  Capernaum  is  embodied  in  the  simple 
and  plain  narrative  of  our  evangelists.  Christ- 
ianity then  is  true.  Jesus  Christ  is  the  Son  of 
God,  and  the  Almighty  Saviour  of  all  who  be- 
believe  in  Him. 


80  THE    CENTUEION    OF   CAPEENAIBI. 

Fifth.  Learn  that  disadvantages  are  not  in- 
superable. Great  difficulties  in  our  way  may 
"be  overcome.  Not  only  is  to  bear,  to  conquer 
our  fate ;  but  to  a  heroic  soul  in  tlie  path  of 
duty,  "  Danger's  self  is  lure  alone."  And  the 
greater  the  difficulties  overcome  in  coming  to 
Jesus,  the  greater  our  faith.  The  e'arly  disad- 
vantages of  the  centurion  resulted  in  giving 
superiority  to  his  faith.  His  want  of  education 
in  the  knowledge  of  the  trae  religion  in  his 
youth,  and  the  unfavorable  influences  of  his 
profession,  made  his  faith  all  the  more  dis- 
tinctive. The  23roudest  triumphs  of  art,  science, 
government  and  arms  have  been  achieved  by 
men  who  have  reached  success  not  from  aristo- 
cratic loins,  nor  by  royal  road,  but  by  overcom- 
ing almost  insuperable  difficulties.  The  men 
who  rule  us  from  their  urns,  and  who  had, 
while  living,  the  greatest  influence  upon  man- 
kind, %OGre  sdf-made  ^nen — men  who  have  pur- 
sued knowledge,  truth  and  godliness  under 
difficulties — who  have  risen  superior  to  great 
disadvantages — who  have  carved  their  way 
to  fame  and   fortune  with  their  own  hands. 


THE   CENTURIOIi   OF   CAPEENAU3r.  81 

We  must  stiive  to  enter  in,  if  we  would  "be 
saved. 

Sixth.  In  our  Lord's  commendation  of  tlie 
centui'ion,  we  see  that  it  is  according  to  tlie 
degree  of  a  man's  faitli,  that  lie  is  to  be  esti- 
mated. As  if  he  had  said  he  is  the  strongest 
man  who  'has  the  most  faith,  for  faith  takes 
hold  of  omnipotence.  The  words,  Verily^  I 
say  unto  you^  are  intended  to  mark  the  com- 
mendation of  the  centurion's  faith  as  somethinc: 
special.  His  faith  Avas  stronger  than  that  of 
the  nobleman  who  had  come  to  Jesus  for  his 
dying  child.  We  read  of  others  who  applied, 
saying :  "  If  thou  canst  do  anything,  have  com- 
passion on  us  and  help  us."  And  the  sisters 
of  Bethany  said,  "Lord,  if  thou  hadst  been 
here,  my  brother  had  not  died."  And  the 
father  of  the  demoniac  in  agony  and  in  uncer- 
tainty, cried  out:  "I  believe,  help  thou  my 
unbelief."  But  none  of  them  said,  Speah  the 
loord  only,  and  the  work  of  mercy  is  done. 
Martha  and  Mary  seem,  like  the  nobleman,  to 
have  thought  our  Lord's  bodily  presence  neces- 
sary to  heal.     But  the  centurion  has  no  if,  nor 

4* 


82  TUE    CENTURION    OF   CAPERNAUM. 

idea  of  sj^ace  in  liis  faith,  and  hence  our  Lord's 
commendation  was  unqualified.  His  faith,  was 
unparalleled  in  Christ's  j)ower  to  heal  at  a  dis- 
tance, and  without  any  personal  contact. 

Seventli.  As  the  centurion's  mind  naturally 
run  in  the  channel  of  his  profession,  and  as  in 
casting  about  for  expressions  or  terms  in  which 
to  declare  his  faith  in  Jesus,  we  find  him  build- 
ing his  faith  upon  the  elements  which  his  pro- 
fession readily  fui^nished,  and  declaring  his 
faith  by  the  forms  of  speech  which  his  own 
mode  of  life  suggested;  so  we  should  learn 
from  his  case,  that  God  accepts  our  faith  and 
our  profession  of  oui*  trust  in  him  even  when 
it  is  drawn  out  in  the  form  of  our  calling  or 
mode  of  life.  The  rules  of  military  science 
among  the  Romans  gave  form  to  his  profession 
of  faith.'^  He  felt  and  believed  in  the  presence 
and  power  of  the  Roman  emperor,  though  his 
person  was  not  in  Capernaum.  As  an  officer 
in  the  army,  he  was  under  a  present  will, 
though  no  bodily  form  was  present;  and  so 

•  "  Sed  banc  exceptionem  concoquit  sapientia  fidelis  ex  ruditate 
militari  pulchre  elucens." — Bengel. 


THE   CENTURION   OF   C.VPERNAUjM.  83 

lie  believed  that  Jesus  could  heal  without  per- 
sonal contact.  'Nov  is  this  the  only  instance. 
The  heavens  are  always  telling  the  glory  of 
God.  The  daisy  and  the  dewdrop  declare  the 
presence  of  God  as  well  as  the  mightiest  planet 
in  the  highest  heavens.  Nor  is  there  any  trade, 
calling  or  profession  that  is  according  to  the 
laws  of  God;  that  may  not  in  its  way  educate 
our  soul  for  God  and  immortality,  while  it 
enables  us  to  gain  an  honest  living  in  the 
body.  Perhaps  we  may  illustrate  this  from 
the  case  of  the  shepherds  and  of  the  wise  men 
of  the  East.  Shepherds,  like  sailors,  are  close 
observers  of  the  weather,  winds  and  skies. 
They  are  proverbially  superstitious,  as  people 
also  usually  are  who  dwell  much  alone  among 
the  mountains.  To  them  the  sighing  of  the 
storm,  the  moaning  of  the  night  winds,  the 
clouds  AVi'eathing  themselves  around  the  head- 
lands, or  rolling  up  in  columns,  and  marching 
off  in  unequalled  grandem*  over  the  mountains 
— all  seem  to  be  instinct  with  more  than  mor- 
tal life.  It  was  natural,  therefore,  if  such  an 
expression  may  be  used,  where  all  was  siqyei'- 


84  THE    CENTUEION    OF    CAPEEISTAUM. 

oiatural,  tliat  tlie  voice  of  angels  sliould  come 
to  the  slieplierds  on  tlie  winds  from  tlie  melo- 
dies of  tlie  skies :  "  A  multitude  of  tlie  heaven- 
ly hosts  praising  God,  and  saying,  glory  to 
God  in  the  highest,  and  on  earth  peace,  good 
will  toward  men."  They  heard  the  glad  tidings 
of  a  Saviour  born,  while  watching  their  flocks 
by  night  on  the  Bethlehem  plains — while  en- 
gaged in  their  humble,  honest  occuj^ation. 
And  so  of  the  Magi.  In  the  clear  starlit  skies 
of  the  East,  where  one  seems  almost  to  see 
through  the  cerulean  vaults  to  the  eternal 
throne,  the  wise  men  were  engaged  in  their 
profession,  which  was  the  study  of  the  heavenly 
hosts,  and  while  engaged  in  this  study,  a  star 
is  sent  to  guide  them  to  the  infant  Kedeemer. 
And  so  should  it  be  with  all  our  pursuits, 
whereby  we  make  a  living,  and  are  brought 
into  contact  with  the  laws  of  God.  The  man 
that  spades  up  the  ground  and  sows  the  seed, 
and  he  who  converts  the  solid  rock  into  lime, 
and  he  who  builds  the  brick  with  mortar  into 
a  solid  wall",  and  the  sunburnt  sickle-man,  and 
the  hard-handed  miner,  who  grinds  the  gold 


THE   CENTUKION   OF   CAPEENAUM.  85 

from  tlie  quartz,  or  attracts  it  from  tlie  sandy- 
mass,  no  less  than  the  electrician  and  astrono- 
mer, are  all  working  witli  and  by  the  laws  of 
the  Creator.  The  ladder  by  which  Newton 
climbed  fi-om  his  apple-tree  to  the  outposts  of 
the  universe  was  made  by  the  laws  of  God. 
The  Almighty  went  before  him  and  laid  his 
hand  upon  all  space  and  matter,  or  the  philoso- 
pher could  never  have  climbed  to  the  limits  of 
our  system.  And  shall  we  not  adore  the  wis- 
dom, the  goodness,  and  the  sovereign  grace  of 
God,  that  makes  a  man's  business  for  him — so 
that  it  is  a  school  for  him,  both  for  this  life  as 
well  as  for  the  life  to  come  ?  Our  callino:  or 
pursuit  in  life  should  be  according  to  the  will 
of  God,  and  then  our  diligence  in  business,  as 
well  as  our  fervency  in  spirit,  will  be  a  means 
of  grace — in  both  we  shall  serve  the  Lord.  It 
is  intended  to  educate  us  for  heaven  as  well  as 
gain  for  us  a  living  upon  earth.  It  is  possible 
for  us  to  make  the  best  of  both  worlds.  The 
Roman  soldier  read  throuo-h  the  recculations  of 
the  art  of  war  a  personal  will^  and  he  knew 
that  his  authority  extended  in  like  manner  to 


86  THE   CENTUEIOl^    OF    CAPERNAUM. 

those  that  were  placed  under  him ;  and  in  the 
unity  and  harmony,  variety  and  yet  concentra- 
tion, movement,  strategy,  logistics  and  tactics 
of  an  army,  he  saw  clearly  the  presence  of  an 
all-controlling,  designing,  suj)reme  mind.  And 
all  this  process  he  transferred  to  Jesus,  and 
made  all  the  invisible  world  as  subordinate  to 
him,  as  the  inferiors  of  an  army  are  to  the 
commanding  officer. 

Wonderful  is  the  condescension  of  our 
Maker  !  We  are  indeed  poor,  feeble  creatures. 
We  are  almost  invisible  particles  in  the  vast 
universe,  yet  each  one  of  us  is  so  bound  up 
with  other  atoms  in  the  divine  volume  of  Di- 
vine benevolence  and  omnipotence,  that  not 
one  of  us  is  forgotten  before  God.  The  hairs 
of  our  head  are  numbered  by  him.  The  spar- 
row, though  not  remarkable  for  plumage  or 
voice,  cannot  fall  to  the  ground  without  the 
permission  of  our  Heavenly  Father,  and  then 
falls  according  to  his  laws.  But  we  are  of 
much  more  value  than  many  sparrows.  There 
is  no  place  beyond  the  jurisdiction  of  our 
blessed   Creator.     There    is    no    escaping,    or 


THE  CENTUEION  OF  CAPEENAUM.      87 

being  exiled  out  of  liis  reach,  nor  beyond  his 
eye.  His  laws  are  all  around  us.  Nor  is  there 
in  all  the  amplitude  of  the  universe,  a  flower 
or  a  star,  a  spear  of  grass,  an  insect,  an  atom 
or  a  planet,  that  does  not  teach  us  the  pres- 
ence of  God's  laws,  and  illustrate  the  beauty 
of  holiness,  and  the  sublime  lessons  of  the 
Cross.  It  is  not  then  incredible  that  a  beetle 
should  have  been  commissioned  to  teach  the 
way  to  a  crown,  and  a  little  moss  in  an  Afi'ican 
desert  should  have  preached  the  presence  and 
goodness  of  God  to  a  wearied  and  exhausted 
traveller  when  he  lay  down  to  die ;  but  thus 
having  his  faith  strengthened  he  put  his  trust 
in  Him,  who  had  made  so  tiny  and  beautiful  a 
thing  to  grow  in  so  vast  and  dreary  a  solitude, 
and  revived  and  lived.  It  is  an  evidence  of 
Divine  goodness,  that  we  may  find  "  sermons 
in  stones,"  theology  in  a  crawling  beetle,  or  in 
a  desert  moss,  and  "  good  in  everything." 

Eifjlitli.  As  the  success  of  faith  rests  upon 
the  power  of  Him  in  whom  it  is  exercised,  so  it 
is  instantaneous.  Christ  is  able  and  willing  to 
save   to   the  uttermost  all  that  come  to  God 


88      THE  CENTURION  OF  CAPERNAUM. 

tliroiigli  Him.  And  wliosoever  comes  to  Him, 
He  will  in  no  wise  cast  out.  All  our  hope  is 
in  God.  All  our  safety  is  in  Him.  The  pro- 
mise is,  if  we  believe.  The  result  of  true  faith 
is  immutably  certain.  Christ  is  sufficient.  So 
Jesus  said  unto  the  centurion,  "  Go  thy  way ; 
and,  as  thou  hast  believed,  so  be  it  done  unto 
thee."  Our  Lord  condescended  to  comply  with 
his  terms.  The  centurion  did  not  ask  him  to 
go  to  his  house.  He  did  not  enter  it.  He 
asked  Jesus  simply  to  speak  the  word.  Jesus 
did  speak  the  word,  and  his  servant  was  healed 
"in  the  selfsame  hour."  The  recovery  was  im- 
mediate. So  the  poor  leper  was  cured  instan- 
taneously, who  had  come  saying,  "  Lord,  if  thou 
wilt,  thou  canst  make  me  clean."  "As  thou 
hast  believed,  so  be  it  done."  Happily  for  us 
the  simplicity  of  faith  requires  not  the  mastery 
of  any  system  of  doctrines  nor  the  acquisition 
of  any  learned  science.  We  are  not  to  wait  to 
know  what  faith  is,  but  receive  Christ  as  He  is 
offered  to  us,  and  we  have  a  Saviour.  It  is 
not  by  merely  consenting  to  receive  as  true  a 
system  of  doctrines,  but  by  receiving  the  great 


THE  CENTURION  OF  CAPERNAUM.      89 

Redeemer  himself  that  we  are  saved.  The  sud- 
denness of  the  cure  of  the  centurion's  servant, 
the  time  when  it  happened,  and  the  working 
of  the  miracle  without  any  prescription  or  any 
kind  of  medical  treatment  had  a  convincing 
eftect  upon  the  people.  And  perhaps  in  no 
other  case  is  the  saving  power,  or  the  simpli- 
city of  faith,  more  happily  illustrated  than  in 
this  one.  Faith  is  confidence,  trust.  It  takes 
hold  upon  Ilim  who  is  invisible  and  yet  able 
to  save  to  the  uttermost  all  that  come  to  Him. 
"  If  thou  canst  believe,  all  things  are  possible 
to  him  that  believeth."  "He  that  believeth 
shall  be  saved,  and  he  that  believeth  not  shall 
be  damned."  "  He  that  believeth  on  the  Son 
hath  everlasting  life,  and  he  that  believeth  not 
shall  not  see  life."  "  All  things  whatsoever  ye 
ask  in  prayer,  believing,  ye  shall  receive." 
Marh  xvi.  16 ;  John  iii.  36 ;  2fatth.  xxi.  22 ; 
Mom.  X. 

But  what  are  all  these  promises,  if  we  no  not 
feel  our  need  of  salvation  ?  Is  it  true  that  you 
feel  yourself  to  be  a  poor,  miserable  sinner  ? 
Then  Jesus,  in  whom  the  centurion  believed, 


90  THE   CENTUEIOISr   OF    CAPERKAIJM. 

has  come  to  seek  and  save  you.  He  offers  liim- 
self  to  you  as  an  Almiglity  Saviour.  You  are 
now  called  to  repent  and  believe,  and  tlirow 
yourself  into  the  outstretched  arms  of  mercy. 
No  matter  how  humble  your  employment  may 
be — no  matter  how  high  and  honorable  it  may 
be,  you  have  only  to  accept  of  Jesus  Christ  as 
He  is  offered  in  the  Gospel,  and  you  will  find 
peace  and  salvation.  Have  you  received  Him  ? 
Will  you  trust  in  Him  ? 


V. 


THE     CENTUKION     C03IMANDING     AT     THE     CEUCI- 
FIXION. 

Now  when  the  centurion,  and  they  that  were  with  him,  watching 
Jesus,  saw  the  earthquake,  and  those  things  that  were  done,  they 
feared  greatly,  saying,  Truly  this  was  the  Son  of  God. — Matth.  xxvii. 
54. 

And  when  the  centurion,  which  stood  over  against  him,  saw  that 
he  so  cried  out,  and  gave  up  the  ghost,  he  said.  Truly  this  man  was 
the  Son  of  Goi.— Mark  xv.  39. 

Now  when  the  centurion  saw  what  was  done,  he  glorified  God,  say- 
ing, certainly  this  was  a  righteous  man. — Luke  xxiii.  47. 

These  verses  manifestly  describe  tlie  effect 
of  tlie  scenes  of  the  crucifixion  on  tlie  mind  of 
Koman  officer  in  command,  and  havinQc  cliars'e 
of  tlie  execution  of  tlie  sentence  of  deatli 
passed  upon  our  Lord. 

Tlie  centurion  whicli  stood  over  against  Mm, 
in  full  sight  of  him,  or  standing  in  front  of  him. 
This  was  the  natural  and  necessary  position  of 
the  officer  presiding  at  such  an  execution.  And 


92        THE   CENTUEION   AT   THE   CEUCIFIXIOK 

from  it  we  see  tliat  tlie  centurion  liacl  tlie  cir- 
cumstances of  tlie  crucifixion  under  liis  own 
personal  observation.  The  whole  scene  was 
before  him ;  and  when  he  saw  how  Jesus  ex- 
j)ired  after  he  had  cried  out,  he  exclaimed: 
"  Truly  this  man  w'as  the  Son  of  God."  As  if 
he  had  said,  This  is  a  most  extraordinary  case. 
This  very  man,  against  whom  so  much  has 
been  said,  and  who  has  been  so  cruelly  treated, 
and  so  shamefully  put  to  death  as  an  impostor, 
must  have  been  what  he  said  he  was — the  Son 
of  God. 

This  testimony,  therefore,  was  the  honest 
conviction  of  his  own  mind  from  what  he  him- 
self had  seen  and  heard.  Nor  was  he  alone. 
Now  when  the  eentuy'ion^  and  they  that  were 
witli  him,  watching  Jesus,  saw  the  earthqiialcej 
and  those  things  that  were  done,  they  feared 
greatly,  saying,  Tridy  this  was  the  Son  of  God. 

Probably  only  four  soldiers  were  employed 
in  nailing  Jesus  to  the  cross ;  but  a  consider- 
able number,  perhaps  his  whole  command, 
acted  under  the  centurion  as  the  guard,  and 
watched  him  while  he  was  hanging  on  the  tree. 


THE    CENTURION   AT   THE   CRUCIFIXION.        9B 

And  thus  it  was  tliat  no  part  of  tlie  Gospel  his- 
tory is  destitute  of  eye  witnesses.  The  centu- 
rion is  considered  by  some  as  having  made  his 
declaration  because  Christ  spoke  with  a  loud 
voice  and  expired,  and  that  he  simply  exi^ressed 
his  astonishment  that  Christ  should  have  had 
so  much  strength  after  such  suffering  and  ex- 
haustion. It  was  true  that  our  Lord  did  not 
die  of  mere  exhaustion,  or  from  faintness  and 
want  of  strength.  For  he  gave  up  his  life. 
He  died  voluntarily.  Others,  however,  think 
the  centurion  meant  to  applaud  our  Lord  for 
his  constancy  in  calling  upon  the  name  of  God 
to  the  last  moment. 

But  it  seems  to  us  we  are  to  take  his  confes- 
sion as  the  utterance  of  a  conviction  produced 
in  his  mind  by  all  that  he  saw  and  heard,  by 
the  mii-acles  and  the  words  of  Christ  applied 
to  his  conscience  by  the  Spirit  of  God.  More 
literally,  having  thios  cried  out^  not  having 
■reference  merely  to  the  last  expiring  agony, 
but  to  the  previous  cry  of  "  Eloi,  Eloi,  lama 
sabachthani."  The  sense  seems  to  be  this : 
when  the  centurion  saw  what  was  done,  and 


94        THE   CENTUKIOlSr   AT   THE    CEUCIFIXION. 

heard  wliat  our  Lord  said,  and  felt  tlie  throes 
of  tlie  earthquake,  and  heard  what  had  hap- 
pened in  the  teni]3le  and  among  the  dead  in  the 
neighboring  tombs,  and  then  turning  to  Jesus 
saw  that  he  had  given  up  the  ghost,  and  while 
looking  on  his  dead  body  as  it  hung  there  on 
the  cross,  where  only  the  bodies  of  slaves  and 
of  the  vilest  \vretches  were  wont  to  be  found, 
he  exclaimed :  "  Truly  this  man  was  the  Son  of 
God." 

There  is  no  contradiction  between  the  state- 
ments of  the  three  evangelists,  neither  as  to 
what  was  said,  nor  what  was  omitted,  nor  as  to 
whom  what  Avas  said  is  attributed;  Matthew 
says,  "  when  the  centurion  and  they  that  were 
with  him,  Avatching  Jesus,  saw  the  earthquake, 
and  those  things  that  were  done,  they  feared 
greatly,  saying,"  etc. ;  while  Marie  and  Jbiiko 
represent  the  centurion  alone  as  speaking. 
They  do  not,  however,  say  that  the  soldiers 
who  were  with  the  centurion  did  not  speak. 
The  probability  is,  they  felt  as  their  command- 
ing officer  did,  and  that  they  caught  up  his 
words   and  repeated  them.     Mere   silence  or 


THE    CENTUEION   AT   THE   CEUCIFIXIOlSr.        95 

omission  in  a  contemporary  wiiter  is  not  a  con- 
tradiction. And  as  to  what  was  said,  Matthew 
and  Marh  say :  "  Tinily  this  man  was  the  Son 
of  God,"  while  Liilce  says  :  "  Certainly  this  was 
a  righteous  man,"  Now,  on  the  supposition 
that  the  soldiers  as  well  as  the  centurion  united 
in  the  declaration,  it  is  easy  to  see  that  it 
would  be  repeated  many  times,  and  sometimes 
might  be  slightly  varied — that  some  would  use 
one  form  of  the  phrase,  and  others  another,  ex- 
pressive of  the  same  idea.  There  is  no  intima- 
tion in  the  naiTatives  that  either  of  them 
exhausted  all  that  was  said,  and  that  nothing 
else  was  said,  or  that  the  wiiters  meant  to  do 
any  such  thing.  The  two  fonns  of  exclamation 
may  have  been  used  by  different  persons  and 
at  different  times.  There  is,  therefore,  nothing 
strange  in  the  fact  that  two  evangelists  should 
have  recorded  one,  the  third  the  other.  In 
fact  it  is  highly  probable  this  would  have  been 
in  conformity  with  custom ;  that  when  the  cen- 
turion and  a  part  of  his  command  exclaimed, 
"  Truly  this  man  was  the  Son  of  God  ;"  that  the 
other  part  responded,  saying :  "  Aye,  certainly 


96        THE   CENTURION    AT   THE    CEUCIFIXrON. 

tliis  was  a  righteous  man."  And  besides,  as 
we  shall  see,  these  exclamations  mean  substan- 
tially the  same  thing.  For  if  he  was  a  right- 
eous man,  he  was  the  Son  of  God,  for  as  a  right- 
eous man  his  professions  must  be  honest  and 
true,  and  we  know  that  he  claimed  to  be  the  Son 
of  God ;  and  if  he  was  the  Son  of  God,  then  he 
was  righteous.  The  one  expression  explains 
the  other.  For  as  Jesus  was  crucified  for  claim- 
ing to  be  the  Son  of  God,  so  if  he  was  right- 
eous, that  is,  innocent  of  any  crime  or  wrong  in 
what  he  said  -of  himself,  then  he  was  unjustly 
condemned ;  and  if  so,  then  he  was  ti'uly  the 
Son  of  God.  There  is  then  no  real  discrepancy 
between  the  two  expressions.  "What  then  is 
the  meaning  of  the  centurion's  testimony  con- 
cerning Jesus  ?  Did  he  know  the  force  of  the 
terms  he  used  ?  Some  tell  us  that  he  knew  no 
more  what  was  meant  by  the  appellation  "  Son 
of  God,"  than  the  king  of  Babylon  did  when 
he  said,  "  Lo !  I  see  four  men  loose,  walking  in 
the  midst  of  the  fire ;  and  the  form  of  the 
fourth  is  like  the  Son  of  God."  Dmi.  iii.  25. 
But  however  vague  his  idea  may  have  been,  he 


THE   CENTURION    AT   THE   CRUCIFIXION.        97 

doubtless  meant  that  tlie  "  Son  of  God "  pos- 
sessed superior  excellence,  supernatural  good- 
ness, and  power  divine.  He  kne^v^  that  tlie 
controversy  between  our  Lord  and  the  Jews 
was  about  this  very  point.  That  his  enemies 
denied  that  he  was  the  Son  of  God,  and  charged 
him  with  blasphemy  for  saying  that  he  was 
the  Son  of  God.  And  he  knew  that  Jesus  still 
declared  himself  to  be  the  Son  of  God.  By  his 
confession,  therefore,  he  meant  to  say,  whatever 
this  man  has  said  of  himself  is  true.  He  is  an 
innocent  and  righteous  man,  and  whatever  he 
meant  by  saying  that  he  was  the  Son  of  God  is 
true.  The  objection  urged  by  some  that  the 
want  of  the  article  in  the  original  makes  the 
expression  weak,  only  proves  the  coiTectness  of 
our  evangelist,  and  leaves  the  argument  for  our 
Lord's  divinity  quite  as  strong  as  it  could  have 
been  with  the  ai-ticle.  It  is  true,  the  original 
text  is  literally  without  tlie  article — Son  of 
God.  It  is  neither  tJie  Son  of  God,  nor  a  Son 
of  a  God,  nor  of  the  God,  but  indefinitely.  Son 
of  God;  and  so  doubtful  is  Dr.  George  Camp- 
bell as  to  the  proper  rendering  of  this  text,  that 

5 


98        THE    CENTURION    AT   THE    CEUCIFIXIOIN'. 

he  professedly  avoids  any  decision  by  translat- 
ing it  GocVs  Son.  But  let  us  remember,  on  this 
point,  til  at  tlie  evangelist  is  recording  tlie  lan- 
guage of  a  Roman  officer,  who  has  not  been 
taught  the  Athanasian  creed.  How  would  a 
polytheist  and  a  Roman  express  Son  of  God  ? 
Filius  Dei  is  all  he  could  say.  As  there  is  no 
definite  article  in  the  Latin  language,  he  could 
not  have  used  a  more  definite  exj)ression.  The 
evangelist,  therefore,  was  coiTect  in  giving  his 
expression  without  the  article.  Nor  does  the 
omission  of  the  article  weaken  the  meaning  of 
the  centurion's  testimony.  In  the  passage 
where  the  disciples  came  to  Jesus  after  he  had 
quelled  the  storm,  and  worshipped  him,  say- 
ing. Truly  thou  art  the  Son  of  God,  the  article 
is  wanting,  just  as  in  the  passage  before  us. 

Indeed,  some  of  the  ablest  Socinian  critics 
have  admitted  that  the  use  or  omission  of  the 
article  in  the  original  here  proves  nothing,  for 
that  the  expression  means  exactly  the  same 
thing  with  or  without  the  article.  It  is  true 
that  So7i  of  God,  as  the  Polytheistic  Romans 
understood  theology,  would  have  signified  no 


THE   CENTUEION    AT   THE    CRUCIFIXION.        99 

more  than  a  hero^  an  eminent  or  divine  person^ 
but  in  this  case  the  centurion  is  not  speaking 
of  tlie  opinion  of  lieathen  Polytlieists,  but  in 
reference  to  a  specific  case  and  a  specific  charge. 
His  phraseology  was  certainly  suggested  to 
him  by,  and  adopted  from,  what  he  had  heard 
of  the  charge  alleged  against  the  extraordinary 
person  that  was  then  hanging  dead  before  him 
upon  the  cross.  The  whole  connection  requires 
such  an  application  of  this  testimony.  The 
meaning  is  definite.  This  is  frequently  the 
case  Avhere  the  article  is  omitted,  but  in  this 
case  it  could  not  have  been  used.  The  centu- 
rion beinc>:  a  heathen  and  usino"  the  Latin  Ian- 
guage,  meant  to  say,  as  nearly  as  he  could,  that 
Jesus  was  just  what  he  claimed  to  be.  His 
testimony  cannot,  therefore,  with  any  faii'ness, 
be  interpreted  in  a  mere  polytheistic  sense,  but 
according  to  the  issue  then  j^ending  between 
our  Lord  and  his  adversaries.  It  is  impossible 
to  conclude  that  such  a  man  as  this  centurion 
Avas  ignorant  of  the  main  points  of  the  dispute. 
As  a  Roman  oflicer  on  duty  in  the  ecclesiastical 
capital  of  Judea,  and  near  tlie  proconsular  judg- 


100     THE    CENTURIOJNT    AT   THE    CRUCIFIXION. 

I 

ment  seat,  lie  must  have  "been  a  man  of  some 
considerable  education  and  intelligence,  and 
must  liave  known  tliat  tlie  Jews  worslii2')ped 
Jeliovali  as  tlie  one  living  and  true  God,  and 
he  must  also  have  known  that  the  ecclesiastical 
charge  on  which  Jesus  was  crucified  was  blas- 
phemy, and  that  this  charge  w^as  made  against 
him  by  implication  from  his  claiming  to  be  the 
Son  of  God,  or  a  partaker  of  the  nature  of  the 
su2:)reme  divinity ;  and  he  must  also  have  felt 
satisfied  in  his  own  mind  that  the  Supreme 
God,  who  was  the  author  of  these  prodigies  by 
Avhich  they  were  then  so  deeply  impressed, 
intended  them  to  attest  the  truth  of  the  claim 
set  ujD  by  the  suiferer,  and  thus  to  vindicate 
his  innocence.  And  it  was  in  view  of  all  these 
facts — under  all  these  circumstances — that  the 
Koman  ofiicer  in  command  on  the  day  of  the 
crucifixion  meant  to  declare  that  it  was  his 
conviction,  without  knowing  or  caring  or  trou- 
bling himself  about  the  ceremonies  and  creed 
of  the  Jews,  that  Jesus,  in  whatever  sense  he 
claimed  to  be  divine,  or  to  be  the  Son  of  God, 
was  to  be  believed.     He  meant  to  take  part 


THE    CENTURION   AT   THE    CKUCIITXION.      101 

witli  Jesus  as  against  liis  accusers.     He  meant 
to  affirm  most  emphatically  what  the  Jews  de- 
nied, and  to  confirm  what  Jesus  had  professed 
concerning  himself.     It  was   not,  therefore,  a 
mere  random  heathen  expression  of  admiration, 
but  an  earnest,  full-hearted  confession,  as  far 
as  he  understood  the  subject,  that  he  believed 
Jesus  was  the  Son  of  God.     The  adverb  tndy 
is  not  without  its  force  in  this  passage.     In  the 
original    it    is    emphatic.     Certainly,   without 
doubt.     It  is  no  longer  to  be  disputed.     TJiis 
ivas  the  Son  of  God — in  antithesis  to  the  asser- 
tions made  by  our  Lord  himself,  when  he  said, 
He  was  the  Son  of  God.     And  let  us  remem- 
ber that  the  whole  object  of  the  Gospel  is  to 
bring  us  to  make  this  same  confession — to  be- 
lieve in  our  heart  that  Jesus  Christ  is  the  Son 
of  God,  and  when  truly  made,  this  confession 
is  salvation.     Let  us  now  attend  to  the  circum- 
staiices  under  lohicli  this  testimony  was  given. 
Matthew  says:  "'V\nien  the  centurion,  and  they 
that  were  with  him,  watching  Jesus,  saw  the 
earthquake,  and  those  things  that  were  done, 
they  feared  greatly,  saying,  Truly  this  was  the 


102     THE    CENTUEION   AT   THE   CEUCIFIXION". 

Son  of  God."  This  language  plainly  implies 
that  there  were  other  supernatural  occurrences 
— other  things  besides  the  earthquake  that 
made  a  deep  impression  on  the  centurion's^ 
mind.  As  the  testimony  of  a  layman  on  reli- 
gious matters  about  which  he  is  sufficiently 
conversant  to  give  an  o|)inion,  may  be  more 
impartial  than  that  of  a  priest  or  minister,  so 
the  centurion's  testimony  is  valuable,  because 
of  its  manifest  impartiality.  He  was  not  a 
member  of  the  Sanhedrim.  He  was  no  eccle- 
siastic. Whatever  prejudices  he  may  have  had 
on  the  subject  of  religion  were  doubtless  di- 
verse to  the  claims  of  Jesus,  and  he  was  with- 
out any  private  or  personal  spite.  He  was  in 
every  respect  capable  of  judging  calmly  and 
imj)artially  of  the  evidence  before  him.  And 
he  was  a  soldier,  which,  however,  does  not  dis- 
qualify him  from  giving  testimony,  nor  from 
being  pious.  Soldiers  and  sailors  are  23rover- 
bially  honest,  open  and  candid,  quick  to  apjDre- 
hend  what  they  see  and  hear,  and  ready  to  ex- 
press their  convictions.  Their  lives  often  de- 
pend upon  their  quickness  of  ap2:>rehension  and 


THE  CENTURION  AT  THE  CRUCIITXION.  103 

.  upon  the  accuracy  witli  ^vliicli  tliey  can  see  and 
bear,  and  the  courage  and  promptitude  A^ith 
which  they  can  act.  Necessity  and  habit  de- 
velop these  faculties.  And  we  see  how  they 
were  employed  in  the  case  before  us.  While 
the  priests,  ecclesiastics  and  members  of  the 
Sanhedrim  were  so  l^linded  by  prejudice  and 
enraged  by  passion  that  they  could  neither  see 
nor  hear  the  proofs  of  Jesus'  messiahship,  the 
centurion  perceived  them,  and  was  bold  enough 
to  say,  "  Truly  this  was  the  Son  of  God."  lie 
did  not  ask  whether  it  was  safe  or  expedient 
to  do  so  or  not,  but,  soldierlike,  speaks  out  the 
sentiment  of  his  heart.  The  persons  then  mak- 
ing this  confession  were  the  Eoman  officer  iu 
command  and  the  guard  of  soldiers  under  him 
who  executed  the  sentence  of  execution.  As 
Gentiles,  they  knew  not  the  Scriptures,  and 
their  testimony  is  an  undesigned  admission  of 
their  truth. 

The  direct  or  apparent  means  of  their  convic- 
tion were  the  earthquake  and  the  wonderful 
things  that  accompanied  the  crucifixion.  Nature 
expressed  her  abhorrence  of  the  guilt  of  man, 


104     THE    CENTUKION   AT   THE    CEUCIFIXION. 

and  lier  sympathy  with  the  illustrious  sufferer.. 
This  was  admitted  even  by  heathens.  And 
even  now  God  makes  both  his  judgments  and 
his  mercies  ministers  for  working  conviction  of 
sin.  The  manifestations  of  their  conviction  were 
twofold,  namely :  their  alarm  and  their  confes- 
sion. Guilt  makes  men  cowards.  They  were 
terrified  lest  the  earth  in  its  heavings  should 
open  her  jaws  and  swallow  them  up.  Their 
noble  confession  was  a  testimony  extorted  from 
enemies  on  the  very  point  then  in  dispute. 
The  issue  plainly  made  was :  Is  Christ  the  Son 
of  God  or  not?  Calvin  does  not  think  the 
centurion  was  converted  to  God,  but  was  only 
for  a  moment  made  the  herald  of  Christ's  di- 
vinity; just  as  men,  under  some  sudden  and 
transitory  imj)ulse,  are  struck  with  the  fear  of 
God  as  they  see  some  alarming  display  of  his 
power ;  but  not  having  the  root  of  the  matter 
in  them,  they  soon  cease  to  have  any  feeling 
on  the  subject.  In  this  instance,  however,  this 
great  theologian  and  commentator  does  not 
seem  to  have  considered  the  text  and  its  paral- 
lels  in   the   original.     For  Matthew  says  the 


THE   CENTURION    AT   THE    CRUCIFIXION.      105 

«enturion  and  tJio.se  that  were  with  him  toere 
greatly  terrified — epliobetliesan  spTirodra  ;  and 
Liike  says  the  centurion  glorified  God — edoxase 
ton  Theon.  But  it  has,  indeed,  sometimes  hap- 
l^ened  that  persons  have  been  led  to  utter 
words  that  contained  more  meaning  than  they 
knew  or  intended.  Indeed,  it  is  an  open  ques- 
tion whether  or  not  men  under  the  ]3rophetic 
ecstasy  understood  what  tliey  were  saying  at 
all.  Balaam's  pro]3hecy  is  a  case  in  point. 
What  he  said  was  true,  but  it  is  not  clear  that 
he  was  the  willing  agent  of  its  utterance,  or 
that  he  fully  comprehended  what  he  said. 
And  so  Caiaphas  declared  that  it  was  "  expe- 
dient for  us  that  one  man  should  die  for  the 
people,  and  that  the  whole  nation  perish  not." 
Jolui  xviii.  14.  In  this  remarkable  declaration 
there  is  a  great  and  precious  truth  ^vhich  Caia- 
phas did  not  mean  to  express,  for  of  it  there  is 
no  reason  to  suppose  he  had  any  conception. 
What  he  did  mean  to  say  is  the  dangerous  doc- 
trine that  the  end  justifies  the  means — the  un- 
principled assertion  that  expediency  is  more 
than  right  or  justice.     And  so  also  when  Pilate 


106     THE    CENTUKION    AT   THE    CRUCIFIXION. 

caused  the  trilingual  inscrijDtion  to  be  put  over 
our  Lord's  liead,  "  Jesus  of  Nazareth,  the  King 
of  the  Jews,"  he  had  but  an  imperfect  idea  of 
his  regal  character — in  fact,  did  not  see  his  true 
glory  at  all ;  yet  his  inscription  was  a  most  im- 
portant declaration  of  our  Lord's  true  charac- 
ter. And  so,  when  the  infuriated  Jews  cried 
out,  his  blood  be  upon  us  and  upon  our  child- 
ren, they  did  not  comprehend  the  terrible 
meaning  of  the  vengeance  they  invoked  upon 
themselves.  And  thus  it  may  be,  the  centurion 
did  not  comprehend  the  meaning  of  his  own 
confession.  His  words  may  mean  more  than 
he  knew  or  intended. 

Nothing  is  kno^vn  with  any  certainty  about 
this  centurion  beyond  what  is  contained  in  the 
text.  The  exclamation  may  have  been  the 
expression  of  a  momentary  feeling,  and  may 
have  been  forgotten,  though  we  trust  the  tra- 
ditions of  the  ancient  church  are  correct,  and 
that  he  became  a  Christian  and  a  saint.  "We 
understand  Jyuke's  expression,  glorified  God^  to 
mean,  that  they  gave  God  praise  by  theii'  con- 
fession that  Jesus  was  his  Son,  and  so  mani- 


THE   CENTURION    AT   THE    CRUCIl^IXION.      107 

festecl  forth  his  glory.  Tliey  feared  greatly— 
Av^ere  intensely  excited  by  the  scenes  trans^^ir- 
ing.  And  may  we  not  suppose  the  spirit  of 
God  opened  their  hearts  and  that  tliey  made 
confession  of  their  sins  to  God,  and  deprecated 
his  wrath  when  they  declared  that  Jesus  Avas 
most  certainly  his  Son  ?  From  such  a  view  of 
their  case,  as  well  as  from  the  foct  that  they 
must  have  been  included  in  the  Saviour's  inter- 
cessory prayer — and  "  Ilim  the  Father  always 
heareth  " — "  Father  forgive  them ;"  it  seems  to 
us  we  are  authorized  to  conclude  that  their 
convictions  at  the  crucifixion  resulted  in  their 
conversion,  and  that  they  became  followers  of 
him  whom  they  had  nailed  to  the  cross  or  seen 
crucified  as  a  malefactor. 

Previous  to  this  moment,  however,  there  is 
no  reason  to  suppose  that  this  centurion  had 
expressed  any  faith  in  or  friendship  for  Christ. 
The  general  impression  in  regard  to  him  is, 
that  he  was  the  Roman  officer  in  command, 
under  whose  orders  the  crown  of  thorns,  and 
the  arraying  in  the  purple  robe  and  the  smit- 
ing and  the  spitting  on  our  Lord's  face  had 


108     THE    CENTURION   AT   THE    CRUCIFIXION. 

been  permitted.  It  is  not  probable  that  lie 
commanded  siicli  deeds  of  cruelty  and  outrage 
to  be  done ;  but  lie  did  not  j^revent  tbem.  As 
tlie  officer  appointed  by  Pilate  to  execute  his 
sentence,  it  was  by  him  the  cross  was  prepared, 
by  his  order  the  nails  were  driven  through  the 
hands  and  the  feet  of  Jesus.  He  was  the  offi- 
cer presiding  at  the  execution.  His  confession, 
therefore,  when  the  bloody  deed  was  done,  and 
he  looked  upon  the  dead  body  and  said,  "  Cer- 
tainly this  was  a  righteous  man  " — "  Truly  this 
was  the  Son  of  God,"  is  the  more  remarkable. 
We  find  Matthew's  account  more  full  than 
Mark's.  He  says :  "  Now,  when  the  centurion 
and  they  that  were  with  him,  watching  Jesus, 
saw  the  earthquake  and  those  things  that  were 
done,  they  feared  greatly,  saying.  Truly  this 
was  the  Son  of  God."  It  seems  to  be  implied 
here  that  many  wonderful  things  were  done  in 
that  solemn  hour ;  many  of  which  are  not 
named  or  described.  Among  these  things  we 
know  were  the  rending  of  the  veil  of  the  tem- 
ple from  top  to  bottom;  the  rending  of  the 
rocks ;  the  opening  of  the  graves  and  the  com- 


THE   CENTURION    AT   THE   CRrClFIXION.     109 

ing  foi-tli  of  many  of  tlie  saints  ;  the  supernatu- 
ral darkness  ;  and  a  great  earthquake.  Nature 
seemed  in  convulsive  throes,  and  the  last  judg- 
ment at  hand.  It  is  also  clear  from  the  evan- 
gelist's record,  that  the  soldiers  shared  the  cen- 
turion's profound  emotions.  They  felt  as  he 
did ;  yes,  the  very  men  who  had  spit  upon  his 
face  and  smote  him  on  the  cheek,  and  had 
mocked  and  derided  him  for  the  purpose  of 
pleasing  the  Jewish  populace — the  very  men 
by  whose  hands  he  had  been  crucified,  felt 
as  their  commanding  officer  did,  when  he  said, 
Truly  this  man  ivas  the  Son  of  God,  Certainly 
this  was  a  righteous  man.  It  is  true,  that 
the  centurion  and  the  soldiers  with  him  could 
not  have  witnessed  all  tliese  wonderful  things 
themselves.  They  were  either  wholly  igno- 
rant of  some  of  them,  or  knew  only  of 
them  by  report ;  but  they  heard  the  crashing 
of  the  rocks  and  timbers,  and  were  sensible 
of  the  supernatural  darkness  and  of  tlie  earth- 
quake's throes.  Then  we  must  also  take  into 
the  account  just  here  what  the  centurion  had 
seen  and  heard  that  day.     He  was  accustomed 


110     THE    CENTUEION    AT   THE    CEUCIEIXION. 

to  the  shock  of  battle  and  the  crash  of  arms, 
to  scenes  of  blood.  He  had  doubtless  wit- 
nessed many  an  execution  before,  but  never  one 
like  this.  He  had  some  knowledge  of  the 
alleged  crimes  of  the  sufferer.  The  presump- 
tion in  his  mind  no  doubt  at  first  was  that  he 
was  guilty,  and  deserved  all  he  had  to  en- 
dure. But  through  the  day  he  must  have  been 
imj^ressed  with  something  supernatural  in  the 
bearing  of  the  victim.  He  saw  him  arraigned, 
he  heard  his  defence ;  saw  him  insulted  and 
tortured,  and  nailed  to  the  cross,  and  that  still 
he  opened  not  his  mouth,  that  He  bore  all 
without  a  murmur.  He  was  surprised  that  the 
storm  of  abuse  and  blasphemy  hurled  at  him 
was  not  resented.  Nor  could  he  have  failed  to 
know  something  of  the  admonition :  "  Daugh- 
ters of  Jerusalem,  weep  not  for  me,  but  for 
yourselves,  and  for  your  children." 

And  he  must  have  known  that  Jesus  had 
said  to  the  penitent  thief  with  whom  he  was 
ci-ucified,  "  Verily  I  say  unto  thee,  to-day  thou 
shalt  be  with  me  in  paradise."  And  he  must 
have  heard  the  prayer,  "  Father,  forgive  them, 


THE   CENTURION    AT   THE    CRUCIFIXION.      Ill 

for  tliey  kuow  not  wliat  they  do."  A  prayer 
that  embraced  himself  and  his  soldier  band. 
Nor  did  the  words :  "  Eloi,  Eloi,  lama  sabach- 
thani ;  My  God,  my  God,  why  hast  thou  for- 
saken me  ?"  and  "  It  is  finished,"  escape  his 
ears,  nor  the  expiring  words :  "  Father,  into  thy 
hands  I  commend  my  spmt."  These  particu- 
lars were  unusual.  They  were  fresh.  They 
could  not  have  been  unnoticed  by  a  Roman 
centurion  on  duty.  No  other  crucified  man, 
Hebrew  or  Gentile,  innocent  or  guilty,  had 
ever  displayed  such  a  spirit,  or  exhibited  so 
sublime  a  picture  of  magnanimity  and  benevo- 
lence. The  centurion's  confession  was,  there- 
fore, produced  by  the  pressure  of  external 
occurrences,  and  by  the  conviction  forced  upon 
his  mind  by  reflecting  on  what  he  had 
learned — what  he  had  heard  and  seen.  But 
what  is  the  meaning  of  the  exclamation,  "  Cer- 
tainly this  was  a  righteous  man  ?"  What  did 
he  mean  by  rigliteous  f  He  was  not  a  Jew. 
There  is  no  evidence  that  he  was  even  a  Jewish 
proselyte.  Nor  could  he  have  known  much,  if 
anything,  concerning  the  expected  Jewish  Mes- 


112     THE   CENTURION   AT   THE    CllUCIFIXIOlSr. 

siah.  The  sources  of  liis  knowledge  as  to  what 
constituted  a  righteous  man  must  have  been,  not 
Eevelation — not  the  laws  of  Moses  ;  but  com- 
mon sense,  the  light  of  natural  conscience,  and 
the  force  of  his  military  education  as  a  Roman 
soldier  and  officer,  aided  by  the  glimmering 
light  of  tradition.  He  must  have  had  some 
distinct  conviction  that  there  was  a  difference 
between  right  and  wrong.  And  he  must  have 
felt  that  there  was  a  difference  between  Jesus 
and  the  other  two  malefactors  crucified  with 
him.  The  two  thieves  made  no  impression  on 
his  mind.  He  saw  nothing  in  them  that  was 
remarkable.  One  of  them,  indeed,  professed 
penitence,  but  that  was  not  unusual.  Nor  is  it 
probable  that  they  died  without  many  out- 
cries ;  one  of  them  at  least  uttered  bitter  blas- 
phemies to  the  very  last.  But  Jesus,  on  the 
other  hand,  as  a  sheep  before  her  shearers  is 
dumb,  so  he  opened  not  his  mouth  against 
those  that  crucified  him.  From  the  whole, 
then,  we  conclude  the  centurion  meant  to  say : 
this  man  is  certainly  innocent  of  the  crimes 
alleged  against  him.     He  is  certainly  the  Son 


THE   CENTURION    AT   THE    CRUCIFIXION.      113 

of  God.  The  conviction  on  his  mind  was  very 
strong  that  superhuman  excellence  and  power 
were  concentrated  in  this  man.  Nor  is  this 
view  unnatural  to  a  heathen.  For  they  were 
familiar  with  making  gods  of  heroes,  and  with 
the  descent  of  the  deities  to  earth,  and  with 
their  assuming  or  dwelling  in  human  forms. 
And  nature  had  spoken  here  in  such  a  manner 
as  to  show  that  the  event  was  an  extraordi- 
nary one. 

Nor  is  the  fact  that  Jesus  was  executed  un- 
der a  judicial  sentence  any  conclusive  evidence 
asfainst  the  correctness  of  the  centurion's  de- 

o 

claration,  tliat  he  certainly  was  a  righteous 
man.  For  many  a  judicial  murder  has  been 
committed.  Many  an  innocent  man  has  been 
put  to  death  by  violence  and  even  with  the 
authority  of  the  laws.  The  earth  has  drunken 
the  blood  of  many  martyrs,  and  yet  the  heavens 
gave  no  signs  at  the  time  that  a  righteous  God 
would  avenge  their  blood.  It  was  a  j^roper,  a 
very  natural  inference,  therefore,  of  the  centu- 
rion, that  the  supernatural  phenomena  that  he 
witnessed  were  to  be  understood  as  the  testi- 


114     THE    CENTUEIOK    AT   THE    CKUCIFIXION. 

moiiy  of  Nature  in  "belialf  of  the  innocence  and 
divinity  of  Jesus.  The  expression  in  Jbiike 
seems  to  be  a  reference  to  the  message  of  Pi- 
late's wife,  who,  when  Jesus  was  before  her 
husband,  sent  to  him  on  the  judgment  seat, 
saying :  "  Have  thou  nothing  to  do  with  that 
just  man."  This  the  centurion,  from  his  posi- 
tion, was  very  likely  to  have  heard,  and  coming 
to  the  conclusion  that  she  was  right,  he  cries 
out  as  Pilate's  wife  has  said :  "  Truly,  this  man 
was  a  righteous  man."  Jesus  was  righteous 
both  as  to  the  precepts  and  the  penalty  of  the 
Divine  law.  He  perfectly  obeyed  it.  He  was 
without  sin.  And  he  endured  its  penalty  for 
his  people.  The  law  of  God  was  in  his  heart. 
It  was  his  delight  to  do  it.  He  fulfilled  all 
righteousness.  None  of  his  adversaries  could 
convict  him  of  sin.  In  regard  to  the  whole 
law  of  God  he  was  faultless.  He  knew  no  sin, 
and  yet  he  was  a  sin  .offering  for  us.  As  a 
righteous  man  he  deserved  no  suffering,  but 
the  "  Lord  laid  on  him  the  iniquities  of  us  all. 
He  was  wounded  for  our  transgressions,  he  was 
bruised  for  our   iniquities;    the  chastisements 


TUE    CENTURION   AT   THE    CRUCIFIXION.      115 

of  our  peace  was  upon  liim;  and  witli  his 
stripes  we  are  healed."  "  He  gave  himself  for 
us  an  offering  and  a  sacrifice  to  God  of  a  sweet- 
smelling  savor."  "  He  bare  our  sins  in  his 
own  body  on  the  tree."  "He  suffered  the  just 
for  the  unjust,  that  he  might  bring  us  to 
Grod."  Little,  then,  did  this  Roman  officer  know 
when  he  declared  that  Jesus  was  a  righteous 
man,  that  he  was  declaring  the  fulfilment  of 
insi:»ired  prophecies,  and  pointing  him  out  to 
us  as  the  Righteous  One,  the  Just  One,  and 
THE  Holy,  in  whom  we  have  righteousness  and 
salvation.  But  what  is  the  meaning  of  his 
declaration — "  Truly  this  was  the  Son  of  God  ?" 
This  is  not  tlie  first  time  that  Ave  meet  with 
this  appellation  as  applied  to  Christ.  A  voice 
from  heaven  proclaimed  at  his  baptism — "This 
is  my  beloved  Son."  DeA^ils  have  also  said, 
"  We  know  thee  who  thou  art :  Thou  art  the 
Son  of  God ;"  and  we  have  heard  his  disciples 
confessing  amid  the  tempest  on  the  sea,  "  of  a 
truth  thou  art  the  Son  of  God."  And  in  John 
^v^i  find  the  Jews  charging  it  uj^on  him  as  blas- 
phemy— that  calling  himself  the  Son  of  God, 


116     THE    CENTURIOISr   AT   THE    CRUCIFIXIOK 

he  liad  made  liimself  God.  The  Jews  said : 
"  He  made  himself  equal  with  God  because  he 
made  himself  the  Son  of  God."  Jolin  xix.  T. 
And  in  Luke^  we  read :  "  Then  said  they  all, 
Art  thou  then  the  Son  of  God  ?  And  he  said 
unto  them,  ye  say  that  I  am."  That  is,  Avhat 
you  say  is  true.  I  am  what  you  call  me.  And 
then  the  Jews,  said,  "  What  need  we  any  fur- 
ther witness  ?  for  we  ourselves  hav«  heard  of 
his  own  mouth."  Now,  it  must  have  been  in 
reference  to  this  accusation  that  the  centurion 
made  his  declaration.  It  is  as  if  he  had  said. 
You  call  it  blasphemy  for  this  man  to  assume 
to  be  the  Son  of  God,  and  you  may  prefer  a 
murderer,  but  in  spite  of  the  verdict  of  your 
Sanhedrim  and  of  the  decrees  of  your  syna- 
gogues, 1  tell  you.  He  is  the  Son  of  God.  Let 
us  see,  then,  if  this  declaration  of  the  centurion 
is  true.  Was  he  justified  in  saying  that  Jesus 
was  truly  the  Son  of  God  ?  We  think  he  was, 
jirst^  because  Jesus  meets  the  prophetic  re- 
quirements of  the  promised  Messiah.  Accord- 
ing to  the  Scriptures,  the  Messiah  was  to  come 
of  the  seed  of  the  woman,  and  of  x\braliam's 


THE   CENTURION    AT   THE   CRUCIFIXION.      117 

seed  througli  the  tribe  of  Juclali  and  of  tlie 
family  of  David.  And  lie  was  to  come  wliile 
tlie  second  temple  was  standing,  and  wliile  tlie 
sceptre  was  still  in  Judali,  and  a  lawgiver  and 
a  king  was  yet  among  tliem,  and  he  was  to  be 
born  in  Bethlehem,  and  he  was  to  work  such 
miracles  and  preach  such  doctrines  and  suffer 
such  thinors,  and  was  to  die  with  malefactors 
and  make  his  grave  with  the  rich,  and  to  rise 
again  from  the  dead,  and  to  live  and  reign  for- 
ever as  Head  over  all  things.  In  short,  every 
promise,  every  prophecy,  everything  required 
according  to  the  Scriptures  to  constitute  the 
proofs  that  he  was  the  Messiah  is  found  in  the 
coming,  life,  words  and  works  of  Jesus  Christ. 
The  promises  and  prophecies  are  all  fidfilled  in 
him.  Second^  the  perfection  of  his  character  is 
such  as  none  but  the  Son  of  God  could  exhibit, 
and  its  description  such  as  none  but  inspired 
men  could  write.  There  was  no  such  character 
for  them  to  copy  from.  There  was  none  be- 
fore ;  there  has  been  none  since  like  it.  The 
character  which  the  Evangelists  have  given  to 
Christ  proves,  therefore,  Ijoth  the  divine  in- 


118     THE    CENTUEION    AT   THE    CEUCIFIXION. 

spiration  of  tlieir  narratives,  and  that  one  so 
holy,  so  perfect,  was  truly  the  Son  of  God. 

It  can  hardly  be  necessaiy  to  dwell  at  length 
lipon  the  attributes  dis23layed  in  his  life  that 
prove  his  j)ortrait  to  be  divine.  His  meekness 
was  united  with  ineifable  majesty.  He  made 
others  rich,  but  remained  himself  so  poor  that 
he  had  to  work  a  miracle  to  pay  his  taxes. 
The  Lord  of  angels  and  of  all  worlds,  he  could 
yet  say :  "  The  foxes  have  holes  and  the  birds 
of  the  air  have  nests ;  but  the  Son  of  Man  hath 
not  where  to  lay  his  head,"  nor  was  his  humili- 
ty any  less  conspicuous  than  his  majesty.  Wit- 
ness his  example  when  he  would  teach  his  fol- 
lowers to  be  humble  and  self-denying.  At  the 
last  supper,  he  took  a  towel  and  girded  himself 
and  washed  the  feet  of  his  clisciples.  Observe, 
also,  not  only  the  perfection  of  his  character, 
but  the  extraordinary  wisdom  that  is  seen  in 
all  his  actions  throughout  his  whole  life.  Be- 
gin with  the  record  of  his  conference  with  the 
doctors  in  the  temple,  and  study  his  words  till 
he  said,  "  It  is  finished,"  and  jou  will  find  that 
"  never  man  SDake  like  this  man." 


'THE   CENTURION   AT   THE   CRUCIFIXION.     119 

And  liis  piety  was  as  remarkable  as  Lis  wis- 
dom. Being  truly  man  as  well  as  God,  it  can- 
not be  improper  to  speak  of  tlie  piety  of  Jesus. 
He  liad  a  creed,  an  experience,  and  a  practice 
in  his  religion.  And  in  all  these  things  he 
was  an  examj^le.  We  should  believe  what  he 
believed  and  follow  his  example  in  our  con- 
duct. He  was  truly  a  man  in  everything  ex- 
cept sin.  And  in  trjdng  to  get  a  full  face  view 
of  Him,  we  must  never  lose  sight  of  his  hu- 
manity. We  must  keep  in  mind  his  estate 
of  humiliation  as  Avell  as  his  estate  of  exalta- 
tion. How  he  suifered  and  died,  and  how 
he  arose  from  the  dead,  and  now  lives  and 
reigns  in  glory.  And  his  beneficence  was  un- 
ceasing. His  miracles  were  never  for  himself 
merely.  They  were  not  wrought  merely  to 
display  his  power,  nor  to  confound  his  ene- 
mies. They  were  as  fall  of  grace  as  of  omnipo- 
tence. He  healed  the  sick,  the  lame,  the  blind 
and  the  deaf  He  raised  the  dead.  He  preached 
glad  tidings  to  the  poor.  Nor  was  his  sympa- 
thy less  remarkable  than  his  beneficence. 
When  the  disciples  rebuked  those  mothers  who 


120     THE   CENTURION   AT   THE   CRUCIFIXION. 

brouo-lit  tlieir  rao-ored  and  almost  naked  child- 
ren  to  him,  suj)posing  it  an  insult,  or  tliat  lie 
ought  not  to  be  troubled  with  them,  mark  his 
conduct.  He  said,  suffer  little  children  to  come 
unto  me,  and  forbid  them  not ;  for  of  such  is 
the  kingdom  of  heaven.  And  he  took  them 
into  his  arms,  and  j)ut  his  hands  upon  them, 
and  blessed  them,  saying,  of  such  is  the  king- 
dom of  heaven. 

The  history  of  our  Lord's  last  moments  and 
of  the  centurion's  confession,  may  be  collected 
and  condensed  from  a  harmony  of  all  the  evan- 
gelists into  the  following  narrative:  As  he 
breathed  his  last  the  veil  of  the  temple  in  the 
presence  of  the  officiating  high-priest,  who  was 
engaged  at  the  evening  sacrifice,  w^as  miracu- 
lously rent  from  top  to  bottom ;  and  the  earth 
did  quake  and  the  rocks  rent ;  and  the  graves 
in  the  rocks  were  opened,  and  many  bodies  of 
the  saints  which  slept  arose,  and  came  out  of 
the  graves  after  his  resurrection.  That  is,  the 
graves  were  opened  by  the  earthquake  at  our 
Lord's  death,  but  the  dead  not  arise  and  come 
into  the  city  till  his  resurrection.    As  the  rend- 


THE   CENTURION   AT   THE    CRUCIFIXION.     121 

ing  of  the  veil  of  tlie  temple  was  typical  of  the 
opening  of  the  gospel  kingdom  to  all  nations, 
so  the  resurrection  at  this  time  of  a  number  of 
saints  from  the  dead,  was  a  demonstration  that 
the  power  of  death  and  of  the  grave  was 
broken.  Our  Lord's  victory,  therefore,  over 
death  and  the  grave  was  complete.  ^'- And 
when  the  centurion  and  they  tliat  were  with  hwi^ 
ivatching  Jesus,  tvhich  stood  over  against  him, 
saw  that  he  so  cried  out,  and  gave  up  the  ghost 
— saw  the  earthquake,  and  those  things  that  were 
done,  he  glorified  God,  saying.  Certainly  this 
loas  a  righteous  man — Tridy  this  man  was  the 
Son  of  Godr  Bengel  well  s^ays  in  this  place : 
"  Great  commotions  in  created  things  went  on, 
in  continuous  succession,  from  the  moment  of 
Christ's  death  to  his  resurrection,  exerting  their 
influence  especially  in  the  kingdom  of  things 
invisible." 

It  is  well  here  to  observe  the  difference  of 
the  effect  produced  on  different  persons  by  the 
same  things.  The  jirodigies  accompanying  our 
Lord's  death  convinced  the  heathen  officer  and 
his  guard  of  soldiers  that  Christ  was  the  Son 

6 


122     THE    CENTUKIOlSr   AT   THE    CEUCIFIXIOJSr. 

of  God,  but  left  tlie  Jewish  doctors  and  rulers 
more  confirmed  in  their  obstinacy  and  unbelief. 
Their  prejudices  against  Jesus  were  so  invinci- 
ble, that  they  Could  be  convinced  neither  by 
the  miracles  nor  doctrines,  nor  by  the  manner 
of  his  life,  nor  by  his  demeanor  in  death,  nor 
by  the  utterance  of  nature  in  attestation  of  his 
innocence.  Truly  none  are  so  blind  as  they 
that  are  so  filled  with  prejudice  that  they  will 
not  see.  But  nevertheless,  wisdom  is  justified 
in  all  her  children  and  in  all  her  ways.  For 
all  God's  administrations  to  us  have  an  effect. 
They  either  soften  or  harden;  save  or  destroy. 
Every  mercy  and  every  judgment  is  a  saviour 
of  life  unto  life,  or  of  death  unto  death.  It  is 
astonishing  how  great  an  amount  of  incidental 
or  undesigned  evidence  might  be  gathered  up 
for  the  truth  of  Christianity.  The  undesigned 
coincidences  of  the  sacred  writers  themselves 
would  form  quite  an  overwhelming  mass  of 
evidence  to  prove  that  they  were  capable, 
honest,  truth-telling  eye-witnesses.  The  testi- 
mony corroborative  also  from  enemies  is  exceed- 
ingly strong.   We  have  before  us  the  testimony 


THE   CENTURION    AT   TIIE   CRUCIFIXION.     123 

of  a  Koman  officer  and  of  Lis  command  of  tlie 
time  and  the  place  of  our  Lord's  crucifixion, 
tliat  lie  was  a  righteous  man  and  the  Son  of  God. 
Even  devils  on  several  different  occasions  dur- 
ing his  lifetime  made  the  same  confession. 
Peter  and  the  other  disci]3les  had  also  made  the 
same  declaration.  Pilate  and  Herod  said  there 
was  no  fault  in  him.  He  had  done  nothins; 
worthy  of  death.  Pilate's  wife  declared  him 
to  be  an  innocent  and  just  person.  And  so 
Judas  himself  testified  that  he  had  betrayed 
innocent  blood.  All  soi-ts  of  people  in  many 
lands,  and  through  all  past  ages,  have  borne 
testimony  to  Jesus  Christ,  that  he  is  'the  Son  of 
God,  and  the  Saviour  of  the  world.  How  then 
can  we  escape  if  we  believe  not  in  him  ?  It  is 
remarkable  how  often  in  the  Scriptures  we  find 
the  material  universe,  l)y  means  of  physical 
occuiTences,  giving  witness  of  the  events  which 
accompanied  the  utterance  of  great  moral  or 
spiritual  truth.  This  was  the  case  at  the  giv- 
ing of  the  Law  at  Mount  Sinai ;  and  the  vision 
of  angels  at  the  birth  of  Jesus  is  a  similar 
instance  of  the  sympathy  of  the  spiiitual  world 


124     THE   CENTURION   AT   TIIE    CRUCIFIXION. 

with  man's  history.  In  the  great  turning 
points  of  man's  moi'al  history,  the  material  uni- 
verse appears  in  j)eculiar  connection  with  him. 
As  at  the  birth,  so  at  the  death  of  Jesus,  23hy- 
sical  phenomena  attest  the  sympathy  of  mate- 
rial things  with  human  redemption.  The 
supernatural  darkness,  the  rent  veil,  the  torn 
rocks,  and  the  earthquake,  are  but  expressions 
by  which  the  God  of  Nature  through  physical 
prodigies  made  known  his  abhorrence  of  sin 
and  the  greatness  of  the  salvation  that  is 
offered  to  us,  through  our  Lord  Jesus  Christ, 
to  whom  be  glory  for  ever.  Amen. 


VI. 


THE    CENTUKIOT^-    OF   CESAEEA. 

There  was  a  certain  man  in  Cesarea  called  Cornelius,  a  centurion 
of  the  band  called  the  Italian  band,  a  devout  man,  and  one  that 
feared  God  with  all  his  house,  which  gave  much  alms  to  the  people, 
and  prayed  to  God  always. — Acts  x.  1-2. 

Having  read  the  wliole  of  the  interesting 
chapter  from  which  the  above  text  is  taken,  we 
invite  you  to  consider : 

1. — The  subject  of  Divine  Grace  here  introduced 
— His  Antecedents  and  Circumstances. 

His  name  was  Cornelius;  a  name  distin- 
guished among  the  Komans,  especially  as  con- 
nected with  the  Scipios  and  Scyllas  ;  by  birth 
a  Gentile  and  most  probably  a  Koman,  and  by 
profession  a  soldier,  and  by  position  an  officer 
stationed  at  this  time  with  his  company  at 
Cesarea,  in   command  of  a    part   of  the   Ro- 

125 


126      THE  CENTUKION  OF  CESAEEA. 

man  forces,  then  holding  Palestine  in  subjec- 
tion. 

This  Cesarea  was  called  Cesar ea  Palestina^ 
to  distinguish  it  from  Cesarea  PMlipjn^  which 
was  a  city  about  one  hundred  and  twenty  miles 
north  of  Jerusalem  and  near  the  sources  of  the 
Jordan  in  the  mountains  of  Lebanon.  Cesarea 
Palestina  was  formerly  called  Strato's  tower. 
It  was  on  the  sea  shore  about  sixty  miles  from 
Jerusalem ;  built  by  Herod  the  Great  in  honor 
of  Augustus  Caesar,  twenty-two  years  before 
the  birth  of  Christ.  It  was  a  city  of  great 
beauty  and  wealth,  and  at  this  time  the  seat  of 
the  civil  government  of  Judea,  as  Jerusalem 
was  of  the  ecclesiastical.  It  was  distinguished 
for  its  semi-circular  mole,  which  was  one  of  the 
most  stupendous  works  of  antiquity.  Within 
its  inclosure  a  large  fleet  could  ride  in  perfect 
security  in  all  weathers.  The  stones  of  this 
mole  were  immense  blocks  and  brought  fi^om  a 
great  distance,  and  sunk  twenty  fathoms  in  the 
sea.  It  was  chiefly  inhabited  by  Gentiles, 
though  some  thousands  of  Jews  lived  there. 
Vespasian  made  it  a  Roman  colony,  exempting 


THE  CENTURION  OF  CESAREA.      127 

it  from  capitation  and  ground  taxes.  In  tlie 
New  Testament  it  is  several  times  referred  to 
besides  in  the  case  before  us.  Here  Philip  the 
evangelist  resided  for  some  time,  and  Paul  spent 
the  space  of  perhaps  two  years  here,  on  his  way 
to  Rome,  and  from  this  city  he  sailed  when  he 
commenced  his  voyage  to  Italy,  during  which 
he  was  wrecked  at  Malta.  Here  he  made  his 
speech  before  Festus  and  Agrippa,  and  here,  in 
the  amphitheatre,  Herod  Agiippa  was  smitten 
to  death  for  not  giving  God  the  glory.  It  was 
a  renowned  city,  and  the  seat  of  the  Roman 
Coui*t  until  Judea  ceased  to  be  a  Roman  pro- 
vince. In  the  commencement  of  the  wars  with 
the  Jews,  twenty  thousand  Jews  of  Cesarea 
were  massacred  by  the  Gentiles.  A  most 
graphic  and  thrilling  account  of  this  massacre 
is  given  in  one  of  the  works  of  the  late  Dr. 
Ware,  of  Boston.  This  city  is  noted  in  later 
times  as  the  birth-place  and  episcopate  of  the 
great  Church  historian  of  the  fourth  centuiy, 
Eusebius.  A  pile  of  ruin,  now  called  Kaiserah, 
marks  the  site  of  this  once  courtly  city.  It  is 
seldom  visited.     The  present  inhabitants  of  the 


128      THE  CENTURION  OF  CESAEEA. 

old  castle  and  surrounding  ruins,  wMcli  cover 
a  great  space,  are  jackals,  wild  boars,  snakes, 
lizards  and  scorpions. 

A  centurion  of  the  hand  called  the  Italian 
hand.  Band  means  cohort  or  division  of  the 
Koman  army,  consisting  sometimes  of  four  or 
six  hundred,  or  of  a  thousand  footmen,  of 
whom  the  chief  was  called  a  tribune  or  mar- 
shal, corresponding  to  our  colonel  of  a  regiment. 
These  cohorts  were  subdivided  into  companies 
of  a  hundred  each,  the  captain  of  which  was 
called  the  centurion.  Usually  a  legion  was 
composed  of  five  bands,  that  is,  of  about  live 
thousand  infantry.  Italian  hand  means  that 
they  were  soldiers  from  Italy,  as  we  say,  "  the 
New  York  regiment,"  or  "  the  Louisiana  le- 
gion," or  as  English  officers  in  India  are  distin- 
guished from  the  Sepoys.  An  old  inscription 
mentions  "the  cohort  of  Italian  volunteers 
which  is  in  Syria."  Arrian  also  speaks  of  the 
foot  soldiers  of  the  Italian  band.  Though  the 
Roman  armies  were  increased  by  levies  from 
the  conquered  provinces,  their  chief  strengh 
was  drawn  from  the  mother  country.     Soldiers 


THE   CENTURION   OF   CESAEEA.  129 

from  Italy  no  doubt  claimed  a  preeminence 
over  those  enlisted  from  other  places.  Josephus 
speaks  of  Cesarian  cohorts  as  distinguished 
from  the  Italian  legion.  And  even  if,  as  some 
think,  the  Italian  legion  of  Tacitus  and  Jose- 
phus was  not  formed  at  this  time,  all  admit 
that  there  was  an  Italian  cohort^  which  answers 
quite  as  well  as  the  original.  It  was  probably 
the  life-guard  of  the  Eoman  governor  or  pro- 
consul who  resided  there,  and  called  the  Italia/n 
cohort  by  way  of  distinction  from  the  others, 
who  were  raised  from  the  provinces.  For  it 
was  the  custom  of  the  emperors  to  distribute 
their  forces  so  as  to  occupy  the  chief  cities  of 
the  empire  by  garrisons,  in  order  that  sudden 
uproars,  insurrections  or  invasions  mi^^-ht  be 
met  and  at  once  put  down. 

The  second  verse  is  an  amplification  of  the 
completeness  of  the  centurion's  character.  He 
was  a  perfect  gentleman.  He  feared  God,  re- 
garded man,  and  took  the  proper  care  of  his 
household.  He  kept  both  tables  of  the  divine 
law.  His  faith  was  orthodox,  and  his  life 
proved  it  to  be  fruitful.     He  had  a  church  in 


130  THE    CENTURION    OF   CESAEEA. 

his  house.     Its  members  were  obedient  unto 
him  in  godliness. 

A  devout  tncm — according  to  some,  means 
that  he  was  a  religious  heathen.  Others,  and 
this  is  perhaps  the  general  opinion,  say  that  he 
was  a  "  proselyte  of  the  gate,"  that  is,  had  re- 
nounced idolatry,  and  had  so  far  embraced  the 
Jewish  religion,  that  he  kept  the  seven  precepts 
of  Noah,  and  was  kindly  disposed  to  the  Jews, 
but  had  not  yet  been  circumcised.  The  argu- 
ments in  favor  of  this  last  opinion  are : 

First.  It  is  said  \^  feared  God^  whereas  if  he 
had  become  a  full  2:)roselyte,  he  would  have 
been  numbered  with  the  Hebrews  and  have 
been  spoken  of  as  a  Jew.  Second,  His  hours 
of  prayer  were  according  to  Hebrew  custom. 
And  it  is  clear  also  that  he  was  acquainted  with 
the  Old  Testament,  for  when  Peter  preaches  to 
him,  we  find  him  appealing  to  Hebrew  Scrip- 
tures for  proofs  that  Jesus  is  the  Messiah. 
This  implies  his  acquaintance  with  them  and 
belief  in  them,  at  least  so  far  as  to  receive  them 
as  true  historical  records.  And  then,  third,  he 
was  kindly  disposed  to  the  Jews.     It  is  not 


THE   CENTURION    OF   CESAREA.  131 

absolutely  certain,  however,  tliat  lie  was  "  a 
proselyte  of  tlie  gate."  Wetstein  says  he  feared 
God  and  worsliipped  Him  as  tlie  true  God,  dis- 
tinguishing correctly  between  the  original  terms 
for  fear  and  ivorslii/p^  which  are  not  the  same, 
and  concludes  that  the  meaning  is,  he  feared 
and  acknowledged  God  as  the  one  only  living 
and  true  God,  and  that  he  regulated  his  life  by 
the  rule  of  nature,  and  not  by  Mosaic  precepts, 
and  that,  consequently,  we  are  not  to  look  upon 
him  as  a  Jewish  proselyte,  but  as  a  pious  Gen- 
tile. This  seems  to  us  the  correct  opinion.  He 
was  at  least  a  Gentile  by  birth,  name  and  pro- 
fession, and  he  was  a.  devout  man^  whether 
he  had  ever  been  recognized  as  a  conveii:  to 
the  Hebrew  religion  or  not.  Another  (^fourtK) 
reason,  however,  which  we  think  conclusive 
that  he  had  not  professed  himself  a  convert  to 
Judaism,  is,  that  as  a  Roman  the  laws  prohi- 
bited him  from  receiving  any  new  or  strange 
religion ;  and  certainly  he  was  as  yet  a  Koman 
officer,  and  holding  an  honored  position  in  the 
government.  The  whole  force  of  the  narrative 
seems  to  us  lost,  if  he  were  a  Jewish  convert. 


132  THE   CENTUEION    OF    CESAREA. 

The  intent  of  tlie  history  is  to  sllo^\t  liow  the 
Gosj^el  Church  was  oj)ened  to  Gentiles  without 
the  intervention  of  Judaism. 

The  character  of  this  man  is  more  exalted, 
if,  as  we  look  at  his  uprightness,  courtesy  to- 
ward men  and  devotion  to  God,  we  remember 
who  he  was,  whence  he  was,  and  his  peculiar 
temptations.  Brought  up  in  heathen  supersti- 
tion, he  has  already  been  converted  to  the  wor- 
ship of  the  true  God ;  to  the  worship  of  Jeho- 
vah, the  God  of  the  Jews,  who  were  a  despised 
and  conquered  people.  The  Hebrews  were  at 
this  time  held  in  peculiar  contempt,  and  it 
shows  the  strength  of  this  man's  character,  that 
he  could  rise  superior  to  prejudice,  and  appre- 
ciate the  excellence  of  a  religion  that  was  held 
by  a  people  that  his  country  esteemed  so  exe- 
crable. And  then  again,  he  was  not  only  a  sol- 
dier, but  an  Italian  officer  in  a  conquered  coun- 
try, and  under  such  circumstances,  the  Roman 
cohorts  often  ran  over  the  provinces  like  hun- 
gry wolves,  making  a  prey  of  all  they  could 
get.  "  They  had,"  says  Calvin,  "  for  the  most 
part  no  more  religion  than  beasts ;  they  had  as 


THE  CENTUEION  OF  CESAREA.      133 

great  care  of  innocency  as  cut-throats,  for  whicli 
cause  the  virtues  of  Cornelius  deserve  the 
greater  commendation,  in  that  leading  a  sol- 
dier's life,  which  was  at  that  time  most  corrupt, 
he  served  God  holily,  and  lived  amongst  men 
without  doing  any  hurt  or  injmy."  His  piety 
is,  moreover,  the  more  remarkable  because  the 
lives  of  the  leading  professors  of  the  Hebrew 
religion  at  that  time  were  anything  else  than 
commendable.  Instead  of  allurins:  the  heathen 
among  them  to  the  worship  of  the  true  God  by 
their  sincerity,  humility  and  charity,  the  Scribes 
and  Pharisees  were  censorious,  proud,  cold,  for- 
mal and  hypocritical.  But  he  feared  God  with 
all  This  Jiouse^  that  is,  family.  This  means  that 
he  governed  and  instructed  them.  True  piety 
is  always  accompanied  by  a  sincere  desire  for 
the  salvation  of  others,  especially  of  those  with 
whom  we  are  closely  connected,  or  for  whose 
welfare  we  feel  especially  responsible.  How- 
ever it  may  have  been  with  other  Roman  offi- 
cers, this  one,  in  fearing  God  himself,  was  suc- 
cessful in  makinor  his  sentiments  and  conduct 
prevail  over  his  household.     Nor  was  his  influ- 


134      THE  CENTURION  OF  CESAEEA. 

ence  confined  to  his  own  house — for  he  gave 
much  alms  to  the  people.  Ahns  here  are  used  by 
a  figure  of  speech  for  all  that  a  charitable  and 
bountiful  man,  with  the  love  of  God  in  his 
heart,  would  do  for  his  fellow-men.  "  Blessed 
is  he  that  considereth  the  poor :  the  Lord  will 
deliver  him  in  the  time  of  trouble." — Psalm 
xli.  1. 

And  prayed  to  God  always — that  is,  con- 
tinually. He  observed  the  regular  seasons  of 
prayer — did  not  neglect  the  morning  and  even- 
ing sacrifices.  "  Rejoice,"  says  Paul,  "  in  hope ; 
patient  in  tribulation;  continuing  instant  in 
prayer."  And  our  Lord  has  taught  us  that 
men  ought  always  to  pray  and  not  to  faint. 
Inike  xviii,,  and  also  1  Tliess.  vi.  Daniel 
prayed  three  times  every  day.  The  early 
Christians  were  careful  to  pray  at  the  thii'd, 
sixth  and  ninth  hours ;  that  is,  at  nine,  twelve 
and  three.  It  is  also  to  be  remembered  that 
Cornelius,  as  a  soldier  and  an  officer  on  duty, 
had  much  to  do,  and  many  hindrances  to  over- 
come ;  but  while  he  was  faithful,  punctual  and 
prompt  in  the  duties  of  his  office,  he  could  also 


THE   CENTURION    OF    CESAREA.  135 

find  time  for  prayer.  His  heart  was  always  in 
a  praying  mood.  If  we  incline  our  ear  unto 
wisdom,  and  apply  our  heart  to  understanding ; 
if  we  cry  after  knowledge,  and  lift  up  our  voice 
for  understanding ;  if  we  seek  it  as  silver  and 
search  for  wisdom  as  for  hidden  treasures ;  then 
we  shall  know  the  peace  of  the  Lord,  and  find 
the  knowledge  of  God.  Prov.  ii.  2-5.  Blessed 
are  they  that  keep  his  testimonies,  and  that 
seek  him  with  the  whole  heart.  Ps.  cxix.  2. 

It  is  a  happy  remark  of  Chrysostom,  the 
golden  moutli,  that  the  Ethiopian  eunuch,  treas- 
urer of  Queen  Candace,  and  the  Centurion  Cor- 
nelius, are  not  mentioned  because  of  their  offi- 
cial rank  and  station,  but  because  their  official 
duties  and  rank  did  not  hinder  them  from  serv- 
ing God.  If  there  is  not  as  much  piety,  there- 
fore, in  the  army  and  navy  as  we  should  ex])ect 
from  the  education,  jjrofession  and  position  of 
the  officers  and  men,  it  is  not  for  the  want  of 
examples  in  both  ancient  and  modem  times. 
It  may  indeed  be  true,  that  the  precariousness 
of  life  amid  the  dangers  of  war,  instead  of 
awakening  the  mind  to  a  proper  preparation 


136  THE   CENTUKION    OF    CESAREA. 

for  eternity,  is  turned  into  an  argument  for  ne- 
glecting religion,  if  not  made  a  plea  for  dissipa- 
tion. It  is  a  well  known  fact  that  in  some  of 
our  cities  nearness  of  tlie  graveyard  raises  a 
suspicion  of  low  morals — tliat  plagues  and  epi- 
demics, instead  of  reforming  a  city,  have  been 
noted  for  prevailing  violence  and  licentiousness. 
We  know  historically  that  this  has  been  true 
of  Jerusalem,  Bagdad,  Cairo,  London,  and  of 
some  cities  on  our  own  continent.  A  most 
remarkable  instance  of  this  is  seen  in  the  his- 
tory of  Florence  in  the  fourteenth  century,  when 
the  plague  almost  depopulated  the  city  and 
surrounding  country;  and  yet  the  morals  of 
the  survivors  grew  worse  and  worse  as  the 
plague  raged  the  more  and  more  deadly.  The 
tales  of  Boccaccio  illustrate  that  familiarity  with 
sickness  and  death,  exposure  to  shame  and 
peril,  does  not  convert  men.  Nor  are  the  judg- 
ments of  God  miracles  of  themselves  sufficient 
to  bring  men  to  salvation.  They  always  har- 
den rather  than  soften,  unless  accompanied  by 
the  grace  of  God.  It  is  at  least  painfully  true 
that  the  hazards  of  military  life  do  not  always 


THE   CENTURION    OF   CESAREA.  137 

make  men  mindful  of  their  duty  to  God.  Still, 
as  a  class,  they  are  not  excluded  from  the  offer 
of  the  Gospel.  Nor  is  it  right  that  prejudices 
against  any  class  of  men  or  profession  should 
be  a  hindrance  in  their  way  to  salvation.  It  is 
certainly  not  an  impossibility  to  belong  to  the 
military  profession  and  at  the  same  time  be 
truly  pious.  It  may  require  much  courage  to 
dwell  in  camps  and  resist  temptations  to  evil 
doing ;  yet  it  is  hardly  worse  than  to  be  a  law- 
yer or  a  merchant.  Op2)ortunities  for  sinning 
and  temptations  to  WTong-doing  are  in  all  occu- 
pations and  in  every  one's  path.  But  a  long 
list  of  military  and  naval  heroes  could  be  given 
who  were  as  remarkable  for  their  piety  as  for 
their  success  in  war.  It  is  never  proper  to 
allow  our  prejudices  to  be  excited  against  men 
as  classes  or  professions  that  are  not  in  them- 
selves sinful. 


yii. 

THE   CENTURIOlSr   OF   CESAEEA   CONTINUED, 

Having  considered  this  Roman  officer  as  a 
subject  of  divine  grace — liis  antecedents  and 
circumstances,  we  proceed : 

2. — The  Means  or  Agents  eonployed  to  hring 
about  and  develop  Ms  Conversion  to  Christ- 
ianity. 

In  his  case  we  are  not  told  when  he  was 
"effectually  called,"  or  regenerated;  but  we 
may  see  clearly  that  his  regeneration  was  be- 
fore his  conversion.  In  fact,  he  was  pious  be- 
fore he  knew  what  conversion  meant.  He  was 
devout  and  feared  God,  and  gave  alms  and 
prayed  always  and  constrained  his  household 
to  do  likewise,  before  he  knew  anything  of  the 
Gospel  as  a  system  of  divine  grace.  Not,  in- 
deed, before  his  heart  was  under  divine  inilu- 


188 


THE   CENTURION    OF   CESAREA.  139 

ence,  but  before  lie  knew  anything  of  tlie  proofs 
that  Jesus  was  the  Messiah,  and  that  salvation 
was  only  through  him.     A  child  eats  bread 
and  is  nourished  by  it  long  before  he  knows 
how  to  analyze  the  bread  and  call  it  by  its 
chemical  names.     And  we  breathe  the  air,  and 
live  upon  it,  and  may  never  be  able  to  describe 
it  j)hilosophicall3''.     So  in  Cornelius  we  find  the 
evidences  of  divine  grace  before  he  has  learned 
how  or  whence  he  received  it.     How  far  God 
sends  his  Holy  Spirit  to  open  the  hearts  of  the 
heathen,  who  are  without  the  Gospel  or  his 
wi'itten  Word,  we  cannot  say.     It  is  not  for  us, 
however,  to  limit  the  Holy  One.     And  though 
divine  influence  is  to  be  expected  chiefly  in 
connection  with  the  Word  read  and  preached, 
yet  the  Holy  Ghost  is  not  dependent  on  the 
Scriptures.      The    holy    Scriptures    have    not 
created  the  Holy  Spirit.     On  the  contrary,  the 
Scriptures  were  written  by  men  moved  thereto 
by  the  Holy  Spirit.     We  dare  not  aflarm — we 
do  not  believe  that  God  cannot  convert  and 
save  men  Avithout  his  written  Word.     Still,  it 
is  true  that  it   is  chiefly  by  his  Word  read 


140      THE  CENTURION  OF  CESAEEA. 

and*  preached    that   men    are   converted   and 
saved. 

In  Cornelius,  we  can  see  liow  liis  mind  might 
be  led  through  the  whole  process  of  conviction 
for  sin,  and  to  faith  and  repentance  without  his 
ever  having  learned  to  distinguish  theologically 
between  regeneration  and  conversion — convic- 
tion natural  and  saving,  repentance  legal  and 
repentance  evangelical.  A  man  may  plough  and 
plant  and  reap,  who  knows  nothing  of  the 
scientific  nomenclature  of  agricultural  chemist- 
ry. We  must  not  suppose,  however,  that  Cor- 
nelius was  a  pious  man  at  or  from  his  natural 
birth;  nor  that  he  was  made  pious  by  the 
mere  culture  of  military  discipline.  However 
much  his  education  may  have  done  for  him — 
still  his  military  code  did  not  produce  his  piety. 
The  efficient  cause  of  his  piety  was  supernatu- 
ral before  he  ever  heard  of  Peter  or  the  Holy 
Ghost,  and  it  was  produced  by  means.  And 
in  his  case,  the  means  were  the  light  of  Nature, 
the  teachings  of  conscience  and  of  tradition,  and 
the  direct  influence  of  the  spirit  of  God  by  and 
with  and  through  these  instruments  upon  his 


THE   CENTURION    OF   CESAKEA.  141 

heart.  We  do  not,  therefore,  look  for,  nor  do 
we  find  in  the  wonderful  narrative  before  us 
any  metaphysical  or  formal  account  of  this 
man's  regeneration.  All  we  have  is  a  very 
brief  statement  of  the  effects  of  his  regenera- 
tion, namely,  his  conversion  to  Christ.  That 
is,  of  his  embracing  Christianity  as  preached 
by  the  Apostle.  Now,  as  the  power  of  mag- 
netism is  one  thing,  and  the  actical  turning  of 
the  needle  to  the  pole  is  another ;  and  as  the 
law,  power,  nature,  or  whatever  it  is  that  is  in 
the  sunflower  that  causes  its  attraction  toward 
the  sun,  is  quite  a  different  thing  from,  but 
essential  to  the  flower's  turning  its  face  toward 
and  following  the  sun:  so  regeneration  and 
conversion  are  inseparable,  but  distinct.  Cor- 
nelius was  a  pious  man,  but  not  converted  to 
Christianity  before  he  heard  Peter  preach.  God 
had  touched  his  heart,  and  now  the  effect  is 
seen. 

The  means  of  his  conversion,  then,  were 
extraordinary  and  ordinary — supernatural  and 
common.  Human  and  divine  agency  wrought 
effectually  and  in  perfect  harmony,  and  without 


142      THE  CENTUEION  OF  CESAKEA. 

any  violence  to  tlie  freedom  of  tlie  human  will. 
And  the  agencies  employed  in  this  case  were 
precisely  the  same  that  are  employed  now  in 
every  essential,  though  the  details  and  minor 
agents  are  different. 

He  saw  in  a  msion.  Verse  3.  Eichhorn,  Ro- 
senmuller  and  others  say  in  a  dream.  And 
Heinrich  will  have  it  nothing  but  a  com- 
mon dream,  which,  however,  Storr  has  ably 
refuted.  The  language  does  not  suggest  a 
dream.  It  was  not  the  time  for  sleep  or  dreams. 
It  was  at  the  horn'  of  prayer,  the  ninth  hour, 
when  it  was  full  daylight,  that  the  angelic  vis- 
ion appeared.  Cornelius  was  not  only  awake, 
but  engaged  in  the  most  solemn  prayer  of  the 
day. 

Commentators  have  enumerated  seven  ways 
in  which  God  formerly  revealed  himself  to  men, 
namely  :  by  dreams ;  by  apjoaritions  while  they 
were  awake ;  by  visions  while  they  slej^t ;  by  a 
voice  from  heaven ;  by  the  Urim ;  by  inspira- 
tion or  auricular  revelation,  and  by  ecstasy  or 
rapture,  by  which  a  man  was  snatched  up  into 
heaven,  which  Lightfoot  says  was  "  of  all  other 


THE  CENTURION  OF  CESAREA.      143 

modes  the  most  excellent."  See  Rev.  i.  10 ; 
2  Cor.  xii.  2. 

Evidently — manifestly,  not  dimly  or  doubt- 
fully— lie  was  conscious  of  eveiytMng  and  per- 
fectly sure  of  what  lie  saw.  It  was  not  likely 
that  a  Roman  officer,  at  such  an  hour,  or  under 
such  circumstances,  could  have  been  deceived 
or  imposed  upon. 

An  angel  of  God  from  heaven — one  of  those 
that  attend  around  his  throne  as  his  ministers, 
waiting  to  do  his  will.  The  same  angel,  pro- 
bably, who  appeared  to  Manoah,  Moses,  Daniel, 
and  Zachariah.  This  messenger  from  the  world 
of  superhuman  spirits  appeared  clothed  as  a 
man ;  generally  at  first  mistaken  for  a  man  of 
God,  that  is,  one  of  the  prophets.  So  Manoah 
thought  at  first  the  angel  that  appeared  to  him 
was  a  man  of  God.  The  popular  idea  that  an- 
gels always  appeared  mth  wings  is  erroneous. 
The  cherubim  and  seraphim  had  wings,  and  pro- 
bably it  is  from  them  this  idea  that  angelic 
visitors  to  earth  are  always  represented  as  hav- 
ing wings  has  obtained.  But  the  angels  that 
appeared  to  Abraham  to  tell  him  about  Sodom 


144  THE    CEjSTTURIOlSr    OF   CESAREA. 

and  Gomorrali  liad  no  wings.  There  is  some- 
thing unartistic  and  absurd  in  the  pictures  of 
Old  Testament  angels  that  we  sometimes  see — 
walking  on  the  earth  and  with  men  and  like 
men,  except  that  their  wings  are  somehow 
folded  up  on  their  backs  or  over  their  shoulders. 
The  true  representation  of  angelic  visitors  to 
man  is  to  clothe  them  in  the  ordinary  dress  of 
the  religious  teachers  of  the  people  to  whom 
they  were  sent. 

The  vision  was  to  him  as  an  oracle  from  God 
— not  in  the  night  season,  but  in  open  day- 
light— and  accompanied  with  such  seals  or 
assurances,  or  marks  of  certainty  imprinted 
upon  his  mind,  as  left  him  in  no  doubt  of  its 
truthfulness.  It  was  not  an  illusion,  but  a 
reality.  It  was  a  vision  from  God.  The  fear 
that  seized  him  when  the  vision  appeared,  was 
that  of  a  brave  and  sensible  man.  Perceiving 
that  it  was  God  that  had  sent  the  vision,  and 
that  he  had  now  to  deal  with  Him,  he  very 
properly  asked:  What  is  it,  Lordf  Lord 
here  is  no  more  than  our  Sir.  And  the  an- 
gel answered:  "Thy  prayers   and  thine  alms 


THE   CENTUEION    OF   CESAEEA.  145 

have  come  up  for  a  memorial  before  God." 
Verse  4. 

Oome  up  is  an  allusion  to  tlie  offering  up  of 
incense,  whose  fragrance  and  smoke  ascended 
toward  heaven,  and  were  then  considered  as 
acceptable  to  Grod. 

i^6>r  a  metnorial — that  is,  are  remembered 
before  God.  The  force  of  this  assurance  lies  in 
the  fact,  that  as  he  was  a  Gentile,  had  not  been 
circumcised,  and  did  not  conform  to  the  rites 
of  the  Mosaic  law,  he  was  still  in  doubts  whether 
his  prayers  were  heard,  or  his  alms  acce23ted  as 
evidences  of  his  faith  and  piety.  The  angel's 
words  were,  therefore,  peculiarly  fit  words  for 
Cornelius.  And  they,  moreover,  contain  a  great 
truth  as  to  the  divine  method  of  dealing  mth 
mankind :  that  God  prefers  the  offering  of  the 
heart  to  external  forms,  however  imposing  or 
ceremonious,  however  pompous  and  costly. 
God  requireth  not  so  much  sacrifice,  nor  whole 
burnt  offerings,  but  obedience. 

And  now  send  men  to  Joppa — a  seaport  town 
difitant  about  thirty-five  miles,  the  nearest  port 
to  Jerusalem  on  the  Mediterranean.  This  is 
n 


146  THE    CENTURION    OF    CESAEEA. 

doubtless  one  of  tlie  oldest  towns  in  the  world. 
Its  origin  is  lost  in  the  twilight  of  time.     Its 
antiquity  is  lost  in  a  mass   of  classic  fables. 
Pliny  asserts  that  it  existed  before  the  Deluge. 
Many  Greek   and   Jewish   traditions   may  be 
found  that  ascribe  its  foundation  to  Noah,  and 
say  that  he  built  the  ark  here.     We  know  at 
least   that   it  was    a   city  at  the  conquest  of 
Joshua.     To  this  port  Hiram,  King  of  Tp'e, 
sent  the  lumber  from  the  mountains  of  Leba- 
non for  the  building  of  Solomon's  temple,  and 
from  hence  it  was  carried  up  by  animals  to  the 
holy  city.     This  city  is  mentioned  in  the  his- 
tory of  the  Asmonean  princes ;    but  is  referred 
to  in  the  New  Testament  only  in  connection 
with   Peter's   visit.     Here   he   raised  Tabitha 
from  the  dead,  and  was  lodging  when  the  cen- 
turion sent  for  him.     We  have  found  Jonah, 
the  old  Hebrew  missionary  to  Nineveh,  taking 
ship  at  this  port  to  flee  from  the  Lord.     In  the 
Crusades,  and  in  Napoleon's  Syrian  wars,  Joppa 
was  a  place  of  importance.     It  is  still  a  town 
of  about  5,000  inhabitants,  one-fourth  of  whom 
are  reckoned  to  be  Christians. 


THE   CENTURION    OF   CESAEEA.  14  Y 

jind  call  for  one  Simon^  tvliose  surname  is 
Peter:  lie  lodgeth  with  one  Simon^  a  tanner. 
Our  word  tanner  comes  from  tanit^  cognate 
with  Frencli  teindre^  to  stain.  The  Greek  word 
used  here  is  hurseus^  which  means  a  sMnner 
— that  is,  of  animals ;  and  here  used  in  the 
sense  of  a  skin-softener,  a  leather-maker,  a  tan- 
ner. This  occupation  was  not  highly  esteemed 
by  the  ancients.  Simon  was  probably  one  of 
the  early  converts  to  Christianity.  In  ancient 
times  tanners  used  have  their  houses  and  work- 
shops, as  is  common  with  us,  out  of  the  city,  or 
apart  from  the  main  crowded  thoroughfares,  on 
account  of  the  fetid  odor  arising  from  the  dead 
animals  and  raw  hides,  and  near  rivers  for  the 
convenience  of  water.  At  Joppa  may  mean 
no  more  than  that  he  was  near  to  it,  or  in 
the  suburbs.  The  Hebrew  Mishna  required 
all  such  emplojrments  to  be  carried  on  at  some 
distance  from  the  towns. 

In  Europe  and  the  East  it  is  common  to 
give  a  specific  address  to  every  letter,  and  to 
describe  in  all  legal  documents  a  man's  rank, 
occupation  or  profession.      A.  B.  is  a  gentle- 


148      THE  CENTURION  OF  CESAEEA. 

man.  C.  D.  is  a  barrister  at  law.  E.  F,  is  a 
medical  man.  G.  H.  is  a  weaver,  a  farmer, 
a  machinist,  or  a  currier  or  tanner.  And  so 
in  passports  from  one  government  to  another. 
Simon  a  tanner  is  designated.  He  resides  there 
and  is  known.  Peter  was  only  there  on  a 
vi^it,  and  his  profession  was  not  known,  at 
least  not  among  the  people.  If  Cornelius  had 
sent  for  Peter  the  Pope^  he  would  not  have 
found  him  even  to  this  day,  or  even  for  Peter 
the  Apostle,  he  would  not  have  found  him.  His 
messengers,  however,  did  find  Simon  a  tanner, 
and  Simon  Peter  upon  his  housetop  engaged  in 
prayer.  Observe  all  these  characters  are  re- 
markable for  prayer  and  for  visions.  Cornelius 
prays,  and  has  a  vision  to  send  for  Peter.  Pe- 
ter is  praying  when  the  messengers  arrive,  and 
falling  into  a  trance,  has  a  vision  by  which  he 
is  convinced  that  he  ought  to  go  with  them. 
Peter's  host  was  a  j)oor  man  ;  he  probably  had 
no  prophet's  chamber ;  no  upper  room  for  his 
accommodation.  It  was  common,  however,  in 
that  country,  for  the  people  to  retire  to  their 
housetops  for  meditation,  rest  or  prayer.     This 


THE  CENTURION  OF  CESAEEA.      149 

custom  is  often  alluded  to  in  the  Bible.  The 
tops  of  the  houses  in  the  East  are  flat.  A  tra- 
veller may  now  go  almost  all  over  the  city  of 
Cairo,  Damascus,  or  Jerusalem,  on  the  roofs  of 
houses,  without  ever  descending  to  the  streets. 
He  fell  into  a  trance.  Verse  10.  Greek  is, 
there  fell  on  him  an  ecstasy,  which  seems  to 
mean  a  preternatural  state  of  mind,  which  was 
intended  to  prepare  him  for  the  vision.  In  this 
kind  of  a  trance  the  mind  seems  to  retire  from 
the  body,  and  to  be  wholly  absorbed  with  spi- 
ritual or  internal  objects;  a  rapture  of  soul  giv- 
ing the  face  a  look  of  astonishment,  and  render- 
ing the  subject  for  the  time  insensible  to  exter- 
nal objects,  or  to  anything  else  than  the  subject 
then  occupying  the  soul.  The  books  mention 
many  extraordinary  cases,  which  it  is  impossi- 
ble fully  to  understand  or  explain  with  our 
present  knowledge  of  the  connection  that  sub- 
sists between  the  mind  and  the  external  world, 
the  soul  and  the  body.  The  whole  subject  of  the 
connection  of  the  mind  and  the  body  is  yet  to  be 
studied.  I  should  not  wonder  if  we  are  on  the 
eve  of  great  discoveries  in  religious  psychology. 


150  THE   CENTUEIOlSr    OF    CESAEEA. 

Please  read  here  verses  9  to  33,  inclusive. 
Observe  tlieir  address  and  skill  in  opening  their 
errand  to  Peter.  And  tliey  said^  Cornelius  the 
centurion^  a  just  man,  and  one  tliat  feareth  God, 
arid  of  good  report  among  all  the  nations  of  the 
Jews,  was  warned  from  God  hy  an  holy  angel 
to  send  for  thee  into  his  house,  and  to  hear  words 
of  thee.  This  is  one  of  the  most  happily  con- 
ceived and  successfully  applied  addresses  in 
the  world.  They  admit  at  once  that  their  mas- 
ter is  a  Roman  officer,  but  to  remove  the  preju- 
dices which  might  be  in  Peter's  mind  as  a  Jew 
against  him,  they  say,  although  he  is  a  centu- 
rion, he  is  a  just  man — though  an  officer  in  the 
Roman  army  that  has  conquered  and  still  holds 
your  country  in  subjection,  he  is  a  man  of  inte- 
grity and  courtesy,  and  he  fears  God  and  wor- 
ships the  one  living  and  true  God  of  the  Jews  ; 
he  is  not  a  cruel,  savage  idolater ;  and  he  has 
an  excellent  reputation  among  your  own  coun- 
trymen ;  and  God  has  sent  his  hoi}'  angel  to 
tell  him  to  send  for  thee ;  and  to  send  for  thee 
to  come  into  his  house,  to  hear  words  of  thee. 
The  point  made  was  very  strong.     God  had 


THE  CENTUEION  OF  CESAKEA.       lol 

shown  SO  mucli  regard  for  Cornelius  as  to  send 
an  lioly  angel  from  heaven  to  tell  liini  to  send 
for  Peter,  and  to  tell  Peter  that  he  must  go  to 
the  Roman  officer's  quarters,  and  there  preach 
to  him  about  Jesus.     The  messao-e  was  from 

O 

heaven.  Peter  was  certainly  called  of  God  to 
go  to  Cesarea.  And  remembering  Peter's  vision 
on  the  housetop,  we  are  not  surprised  that  in 
spite  of  his  prejudices,  he  was  convinced  and 
Avent. 

Then  called  lie  tlieiii  in^  and  lodged  tliem. 
Aiid  on  the  morroio  Peter  went  aivay  ivith 
them^  and  certam  brethren  from  Joppa  accom- 
panied  them. 

As  a  matter  of  respect  to  Peter,  Cornelius 
had  sent  two  of  his  household,  and  a  devout 
soldier  as  a  guard.  The  roads  were  not  free 
from  robbers.  In  the  East  a  person  seldom 
travels  alone.  They  are  from  habit,  if  not  from 
necessity,  a  gregarious  people.  They  live  in  vil- 
lages. Their  transactions  and  journeys  are 
always  made  in  companies.  It  ^vill  frequently 
happen,  if  you  ask  a  man  why  he  came  to  the 
place  where  you  find  him,  he  will  point  to  an- 


152      THE  CENTURION  OF  CESAREA. 

otlier  man  who  seems  to  be  the  greater  busi- 
ness man,  and  say,  I  came  because  he  did.  In 
the  East,  if  a  man  go  to  a  court  of  justice,  he  is 
followed  by  as  many  of  his  acquaintances  as 
possible,  who  canvass  all  the  probabilities  of 
his  case,  and  have  a  salvo  for  every  exigency, 
and  a  salaam  for  every  one  they  dare  to  hope 
they  can  influence  in  his  behalf.  They  are 
warm-tempered  and  social  in  their  habits,  and 
then  it  is  always  necessary  to  have  witnesses  to 
all  and  everything  that  is  said  and  done.  This 
custom  exj)lains  the  importance  attached  in  the 
Bible  to  the  company  a  man  keeps,  and  the 
solemn  warnings  given  against  evil  companions. 
Nor  are  these  warnings  any  the  less  important 
now  and  among  us.  One  sinner  destroyeth 
much  good.  The  companion  of  fools  shall  be 
destroyed. 

Certain  hretliren  went  with  Peter.  How 
many  we  do  not  know.  Perhaps  six.  It  was 
respectful  to  Cornelius  for  Peter  to  have  some 
friends  with  him.  His  companions  were  no 
doubt  also,  at  least  in  part,  acquainted  with 
his  trance  and  vision.     And  as  he  was  going 


THE  CENTURION  OF  CESAREA.      153 

on  a  new  and  difficult  mission,  tliey  went  with 
liim  to  comfort  liim,  and  be  witnesses  of  wliat 
should  befall  him,  or  of  what  he  should  do. 
And  surely  it  was  a  gracious  Providence  that 
moved  them  to  go  with  him.  It  was  desirable 
they  should  be  witnesses  of  his  reception  by 
Cornelius,  and  of  his  preaching,  and  of  the 
grace  of  God  shown  to  the  centuiion ;  and  be 
able  to  testify  of  these  things  when  Peter 
should  be  called  to  an  account  by  his  country- 
men for  having  gone  among  the  Gentiles.  And 
now,  before  we  enter  upon  the  consideration  of 
Peter's  sermon,  let  us  gather  up  some  reflections 
from  the  history.     And 

First.  As  Peter  stands  before  us,  we  have  an 
admirable  example  of  piety,  zeal  and  faithful- 
ness. He  is  engaged  in  his  proper  mission  at 
Joppa — earnestly  praying  when  he  falls  into  a 
trance,  receives  a  vision  from  heaven,  and  is 
prepared  to  understand  the  messengers  of  Cor- 
nelius, who  were  then  just  arrived  in  Joppa. 
And  when  he  reached  Cesarea,  and  Cornelius 
tells  him  all  that  he  had  done,  and  all  that  had 
been  told  to  him,  and  says  to  him :  "  And  thou 


154  THE    CEISTTUKION    OF   CESAREA. 

hast  well  done  that  tliou  art  come.  Now,  there- 
fore, are  we  all  here  present  before  God,  to  hear 
all  things  that  are  commanded  thee  of  God ; 
then  Peter  opened  his  mouth  and  said — j)i'^^c^- 
ing  peace  by  Jesus  Christ,"  etc.  Peter  was  far 
from  being  sinless,  but  he  was  a  man  of  prayer 
and  of  earnest  simplicity.  Like  David,  he 
prayed  and  called  upon  God  evening  and  morn- 
ing; and  as  more  is  given  to  him  that  hath, 
that  is,  to  him  that  uses  aright  what  he  has,  so 
we  find  the  enlightening,  converting  process 
carried  on  in  Peter's  mind  until  he  has  over- 
come his  narrow  prejudices  against  the  Gen- 
tiles, and  with  a  clear  conscience  023ens  to  them 
the  kingdom  of  Christ.  That  which  at  first  he 
could  not  at  all  apprehend — which  was  dark 
and  unaccountable — is  made  plain.  And  just 
so  it  was  with  the  Roman  officer.  He  is  dili- 
gent in  the  use  of  the  best  means  and  of  all  the 
light  he  has,  and  then  more  is  given  to  him. 
In  proportion  as  we  are  willing  to  know  the 
truth,  and  seek  for  it  with  an  honest  heart  as 
for  hidden  treasure,  in  the  same  proportion  we 
shall  find  it  and  be  sanctified  by  it.     It  is  by 


THE  CENTUKION  OF  CESAREA.       155 

the  truth  we  are  to  be  made  free  from  tlie 
bondage  of  error  and  the  tyranny  of  Satan.  If 
any  man,  says  our  Lord,  Avill  do  the  Avill  of 
God  he  shall  know  of  the  doctrine,  whether  it 
be  of  God  or  not. 

Second.  We  have  here  a  beautiful  union  of 
personal  and  relative  duties.  This  Roman  offi- 
cer "  feared  God  with  all  his  house."  So  did 
Abraham,  and  for  it  he  received  special  divine 
commendation,  and  so  did  Joshua  and  Lydia. 
There  is  nothing  more  im2:)ortant  to  the  well- 
being  of  cities  and  states  than  family  religion. 
The  purity  and  intelligence  of  our  families  lie 
at  the  very  foundation  of  our  social  and  civil 
prosperity.  The  elements  of  our  strength  are 
in  our  families.  One  of  the  greatest  causes  of 
social  degradation  and  political  insubordination 
is  the  want  of  family  religion  and  instruction. 
Public  schools,  Sunday  schools,  and  the  press 
and  the  pulpit  are  powerless  without  the  co- 
operation of  parents.  The  fountains  that  flow 
over  the  land,  covering  it  in  all  its  lengtli  and 
breadth,  rise  in  our  households  and  receive 
their  qualities  of  good  or  evil  chiefly  where 


156  THE    CENTUEION    OF   CESAREA. 

they  first  break  forth.  Parents  are  teachers  by 
their  example ;  but  this  is  not  enough.  They 
must  do  as  well  as  teach.  They  must  govern, 
restrain  and  instruct.  Every  parent  is  called 
upon  by  all  the  love  he  has  for  his  child  and 
for  his  country,  and  as  he  values  his  soul,  to 
say  like  Joshua,  "  as  for  me  and  my  house,  we 
will  serre  the  Lord." 

"  They  who  rock  the  cradle  rule  the  world." 

Third.  ^Ve  have  here  the  union  of  piety 
and  morality.  Cornelius  gave  alms  to  all  the 
people,  and  he  prayed  to  God  always.  Piety 
and  morality  are  both  blessed  realities,  but 
they  must  not  be  confounded.  A  pious  man 
must  be  a  moral  man,  but  a  man  may  be  re- 
spectable in  his  morals  who  is  not  pious.  A 
man  may  reform  himself  from  bad  habits  be- 
cause he  finds  they  are  injurious  to  his  reputa- 
tion and  his  health.  And  this  is  well,  and  in 
so  far  he  is  to  be  commended ;  but  before  he 
can  claim  to  be  pious,  he  must  fear  God  and 
pray  to  Him,  and  put  his  trust  for  salvation  in 
the  Lord  Jesus  Christ  as  He  is  offered  in  the 


TIIE   CENTURION    OF   CESAREA.  157 

Gospel.  Piety  is  a  living  reality — a  beauty 
that  is  "a  joy  forever."  It  is  more  than  the 
forms  of  a  ritual.  It  is  a  dynamic  power  that 
permeates  the  whole  man  from  the  heart  out- 
ward. But  as  fatal  errors  are  common  on  this 
subject,  let  us  look  at  it  for  a  few  moments. 
Some  seem  to  think  they  must  be  Christians, 
and  talk  of  their  communion  with  God,  who 
are  cruel,  hard-hearted,  close-handed  and  unjust. 
But  this  cannot  be  so.  They  are  deceived. 
God  never  joined  such  things  together.  "  Who- 
so," saith  an  apostle,  "  hath  this  world's  goods, 
and  seeth  his  brother  have  need,  and  shutteth 
up  his  bowels  of  compassion  from  him,  how 
dwelleth  the  love  of  God  in  him  ?"  Others  are 
amiable  and  well  to  do  in  the  world,  and  have 
a  fair  reputation  with  their  fellow-men,  but 
they  live  without  God.  Their  Maker  is  not  in 
all  their  thoughts.  They  have  no  love  for  Je- 
sus Christ.  They  are  dead  in  trespasses  and  in 
sins.  Indulging  their  sensual  passions,  they 
vainly  hope,  by  a  few  gifts  of  charity,  to  cover 
a  multitude  of  sins.  But  Avhat  saith  the  Bible 
on  this  very  matter  ?     "  Pure  religion  and  un- 


158      THE  CENTURION  OF  CESAREA. 

defiled  before  God  and  the  Fatlier  is  tliis,  to 
visit  tlie  fatherless  and  mdows  in  their  afflic- 
tion, and  to  keep  themselves  unspotted  from 
the  world."  James. 

Fourth.  Here  also  we  have  a  union  of  reality 
with  eminence  in  the  true  religion.  "  He  gave 
rmich  alms  to  the  people,  and  prayed  to  God 
alicaysy  Now,  there  cannot  be  eminence  in 
grace  without  reality;  but  there  may  be  a 
reality  where  there  is  not  eminence.  But  as 
Christians,  it  is  our  duty  to  grow  in  grace  and 
in  the  knowledge  of  our  Lord  Jesus  Christ, 
addino;  the  excellences  of  relisjion  to  its  essen- 
tials.  We  should  have  life,  and  have  it  more 
abundantly.  Our  hearts  should  be  enlarged. 
We  should  seek  to  be  filled  with  all  the  full- 
ness of  God. 

It  were,  however,  wholly  to  misconstrue  this 
portion  of  the  Word  of  God,  and  to  contradict 
the  teaching  of  all  the  apostles,  if  we  were  to 
conclude  that  Cornelius  was  accepted  of  God 
on  account  of  his  morality  and  alms.  We  can 
be  justified  only  by  faith — not  by  works.  We 
are  saved  by  grace — ^not  by  our  own  merits. 


THE    CENTUEION    OF   CESAEEA.  159 

It  is,  therefore,  a  palpable  abuse  of  tliis  his- 
tory to  make  it  a  plea  for  trusting  in  our  own 
righteousness — for  trusting  in  our  own  morality 
and  culture — as  if  the  having  of  such  things 
justified  a  man  for  rejecting  Christ.  This  did 
not  the  centurion.  He  feared  God,  worshipped 
him,  23rayed  to  God  always,  and  gave  alms  to 
the  people;  and  just  as  soon  as  he  heard  of 
Jesus  Christ,  he  believed  in  him  and  was  bap- 
tized, professing  his  full  conversion  to  him.  He 
was  ready  to  receive  salvation  by  the  Gospel, 
notwithstanding  his  good  works.  He  was  an 
honest,  earnest  man — humble  and  teachable  as 
a  child.  And  in  all  these  2:)articulars  he  differs 
widely  from  the  self-righteous  of  our  day. 
They  are  full  of  cavils  and  technicalities — self- 
confident  and  wiser  than  their  teachers.  They 
boast  of  their  decency  and  refinement,  their 
love  of  the  fine  arts  and  of  poetry,  and  are 
good  enough  to  be  saved  vdthout  Christ.  Now 
the  Roman  centmion  was  as  good  a  man  by 
nature,  and  by  practice,  and  by  self-culture,  to 
say  the  least,  as  any  of  these  self-righteous 
Pharisees,  and  probably  much  better,  and  yet 


160      THE  CENTUEION  OF  CESAEEA. 

he  did  not  think  it  enough  to  be  moral  and 
respectable.  He  did  not  rest  satisfied  with 
such  things.  He  continues  to  pray  to  God  for 
more  light  and  grace,  and  God  hears  him,  and 
as  soon  as  he  is  told  what  to  do,  he  obeys.  He 
sends  to  Joppa,  and  when  Peter  arrives,  says, 
now  we  are  all  here  before  God  to  hear  words 
from  thee  as  to  what  we  must  do  to  be  saved — 
all  things  that  God  shall  command  thee  to  say 
unto  us.  And  when  Peter  explains  to  him 
who  Jesus  is,  and  that  it  is  the  Divine  method 
of  salvation  that  all  men,  Jew  and  Gentile, 
must  believe  in  the  Son  of  God  and  confess 
him  with  the  mouth  unto  salvation,  then  Cor- 
nelius and  his  household  were  obedient — be- 
lieved and  were  baptized.  The  moral  and 
decent  and  respectable  men,  therefore,  instead 
of  being  justified  by  the  centurion's  case  for 
not  believing  in  Christ  and  j)rofessing  faith  in 
him  is  condemned — most  strongly  condemned 
by  him. 

Nor  is  there  ever  any  controversy  between 
good  morals  and  the  Gospel.  The  alms  and 
prayers  of  the  centurion  were  a  memorial  in 


THE   CENTUKIOX    OF   CESAREA.  161 

Ms  behalf  before  God.  And  it  is  true  that  all 
due  honor  is  given  to  him  for  his  piety  and 
good  works,  heathen  though  he  was  or  had 
been — for  he  was  not  yet  circumcised,  nor  up 
to  this  time  does  he  seem  to  have  known  any- 
thing about  believing  in  Jesus  as  the  Messiah. 
But  surely  God  is  not  straitened  for  means 
by  which  to  reach  the  human  heart.  He  called 
Abram  out  of  Ur  of  the  Chaldees.  And  Job 
in  the  land  of  Uz  was  a  pious  man.  Melchize- 
dek  was  a  pious  king  amid  heathen  neighbors. 
And  here  we  find  Cornelius,'  a  Roman  officer — 
a  devout  man  and  one  that  feared  God.  And 
so  in  all  lands  and  cities  some  are  prepared  to 
receive  the  Gospel  as  soon  as  it  is  preached. 

But  it  is  not  said  that  Cornelius  was  ac- 
cepted of  God  for  his  mere  morality.  Nor  does 
it  appear  that  he  himself  ever  thought  of  de- 
pending upon  it.  From  the  history  the  very 
reverse  would  appear  as  true.  His  heart  was 
evidently  touched.  He  did  not  trust  to  his 
alms,  nor  to  his  forms  of  prayer ;  but  was  de- 
vout-— sincere  and  fervent  in  his  worship  of 
God  according  to  the  best  light  he  had.     Is  it 


162  THE   CENTUEION    OF   CESAREA. 

not  an  abuse,  then,  for  any  man  to  argue  that 
as  Cornelius  was  a  good  man  before  he  heard 
of  the  Gospel,  that  he  may  be  a  good  man  who 
hears  it  and  rejects  it  \  This  Cornelius  did  not 
do.  He  was  a  devout  man  according  to  all 
that  he  knew,  and  was  ready  to  receive  the 
Gospel  as  soon  as  he  heard  it.  The  case,  then, 
is  a  very  different  one  from  that  of  a  man  who 
depends  u]3on  his  mere  external  morality  in  a 
Christian  land  as  a  substitute  for  Christianity. 
Cornelius  was  found  in  the  way  of  obedience  to 
all  known  duty.  Not  content  with  his  prayers 
and  alms,  he  is  seeking  to  know  and  to  do 
more,  and  as  soon  and  as  far  as  he  is  instructed, 
we  see  him  acting  promptly.  But  where  is  the 
man  amono;  us  who  boasts  of  his  fashionable 
morality  that  does  this  ?  Cornelius  is  diligent 
in  all  the  forms  of  religion  that  he  knew  how 
to  use,  and  maintains  them  successfully  in  his 
family,  and  then  gladly  embraces  Jesus  Christ 
as  his  Saviour  as  soon  as  he  is  preached  to  him. 
This  the  man  among  us,  who  thinks  himself 
good  enough  to  be  saved  without  a  Saviour, 
does  not  do.     He  improved  the  light  he  had, 


THE  CENTURION  OF  CESAREA.       163 

and  more  was  given  unto  Lim.  His  good  works 
sliow  tliat  Le  was  under  divine  influence  even 
when  lie  was  ignorant  whence  it  came.  He 
was  a  subject  of  free  and  sovereign  grace,  and 
as  soon  as  Jesus  is  preached  to  him,  he  accepts 
of  Him  as  a  Saviour.  The  man,  therefore, 
among  us  who  attempts  to  justify  his  neglect 
of  the  Gospel  by  the  case  of  Cornelius,  only 
condemns  himself.  And  as  Cornelius  was  not 
a  vain,  self  righteous  man,  so  neither  was  he  an 
antinomian.  He  was  no  fatalist.  His  religion 
was  a  working  religion.  Without  knowing 
anything  of  Paul,  or  of  his  preaching  or  epis- 
tles, he  was  obeying,  with  all  his  might,  the 
injunction  given  to  the  PTiiliiypians :  Work  out 
your  own  salvation  with  fear  and  trembling, 
for  it  is  God  that  worketh  in  you  both  to  wdll 
and  to  do  of  his  good  pleasure. 

Finally,  this  liistory  illustrates  the  uiiiver- 
sality  of  tlie  Gospel  dispensation.  We  have 
recently  found  that  a  Hebrew  missionary  (Jo- 
nah) was  sent  from  Joppa,  in  a  way  that  he 
did  not  choose,  to  preach  to  the  Ninevites ;  and 
here  we  find  Peter  sent  from  the  same  place  to 


164  THE   CENTUEION    OF   CESAKEA. 

open  up  tlie  kingdom  of  God  to  tlie  Gentiles. 
By  an  extraordinary  vision  lie  is  convinced  tliat 
the  higli  wall  between  the  Jews  and  the  Gen- 
tiles was  broken  down. 

The  Jewish  idea  that  a  man  was  to  be  saved 
certainly  and  simply  because  he  was  born  a 
Jew  is  no  longer  to  prevail.  It  never  was  cor- 
rect. God  does  not  save  any  man  because  of 
his  birth,  rank,  talents  or  external  privileges. 
Nor  does  God  exclude  any  man  from  his  favor 
on  account  of  these  thinsfs. 

The  New  Testament  shows  most  clearly  that 
in  the  matter  of  salvation,  there  is  no  difference 
between  Jew  and  Gentile,  bond  and  free.  God 
is  no  respecter  of  persons.  He  will  not  save  a 
man  because  he  is  a  Jew  or  because  he  is  an 
Anglo-Saxon.  Nor  will  he  condemn  him  sim- 
ply because  he  is  a  Chinese  or  a  Walla- Walla 
Digger.  The  whole  human  race  lie  before  God 
upon  the  same  level — stand  on  the  same  plat- 
form. None  are  to  be  saved  merely  on  account 
of  external  privileges — none  are  to  be  lost 
simply  or  merely  for  the  want  of  them.  All 
are  guilty.     All  have  come  short  of  the  glory 


THE    CENTURION    OF   CESAREA.  165 

of  God.  If  any  are  saved,  it  must  be  owing  to 
God's  sovereign  mercy.  And  now  it  liatli 
pleased  liim  that  all  men  everywhere  should 
believe  the  Gospel,  repent  and  be  saved.  "  But 
in  every  nation,  he  that  feareth  him  and  work- 
eth  righteousness,  is  accepted  with  him."  "  The 
sacrifices  of  God  are  a  broken  spirit :  a  broken 
and  a  contrite  heart,  O  God,  thou  wilt  not 
despise." 


VIIL 

THE   CENTURION    OF    CESAEEA   CONTINUED. 

3. — Peter'' 8  Sermon  on  the  Occasion  of  his  Con- 
version. 

Then  Peter  opened  his  mouth,  and  said,  Of  a  truth  I  perceive  that 
God  is  no  respecter  of  persons :  But  in  every  nation  he  that  feareth 
him,  and  worketh  righteousness,  is  accepted  with  him.  The  word 
which  God  sent  unto  the  children  of  Israel,  preaching  peace  by  Jesus 
Christ :  (he  is  Lord  of  all :)  That  word  (I  say),  ye  know,  which  was 
published  throughout  all  Judea,  and  began  from  Galilee,  after  the 
baptism  which  John  preached  ;  How  God  anointed  Jesus  of  Naza- 
reth with  the  Holy  Ghost  and  with  power :  who  went  about  doing 
good,  and  healing  all  that  were  oppressed  of  the  devil;  for  God  was 
with  him.  And  we  are  witnesses  of  all  things  which  he  did  both  ru 
the  land  of  the  Jews,  and  in  Jerusalem  ;  whom  they  slew  and  hanged 
on  a  tree  :  Him  God  raised  up  the  third  day  and  showed  him  openly  : 
Not  to  all  the  people,  but  unto  witnesses  chosen  before  of  God,  even 
to  us,  who  did  eat  and  drink  with  him  after  he  rose  from  the  dead. 
And  he  commanded  us  to  preach  unto  the  people,  and  to  testify  that 
it  is  he  which  was  ordained  of  God  to  be  the  Judge  of  quick  and 
dead.  To  him  give  all  the  prophets  witness,  that  through  his  name 
whosoever  believeth  in  him  shall  receive  remission  of  sins. 

While  Peter  yet  spake  these  words,  the  Holy  Ghost  fell  on  all  them 
which  heard  the  word.  And  they  of  the  circumcision  which  believed 
166 


THE  CENTURION  OF  CESAKEA.      167 

were  astonished,  as  many  as  came  with  Peter,  because  that  on  the 
Gentiles  also  was  poured  out  the  gift  of  the  Holy  Ghost.  For  they 
heard  them  speak  with  tongues,  and  magnify  God.  Then  answered 
Peter :  Can  any  man  forbid  water,  that  these  should  not  be  bap- 
tized, which  have  received  the  Holy  Ghost  as  well  as  we  ?  And  he 
commanded  them  to  be  baptized  in  the  name  of  the  Lord.  Then 
prayed  they  him  to  tarry  certain  days. — Acts  x.  34  to  ctid  of  chapter. 

This  chapter  contains  an  account  of  the  re- 
ception of  Grentile  converts  into  the  Gospel 
church  without  the  intermediate  state  of  Juda- 
ism. The  introduction  to  the  conversion  of 
Cornelius  (chap.  ix.  31-43,  and  chap.  xi.  1-18) 
is  the  appendix.  The  whole  history  is  one  of 
great  interest  to  us.  The  main  facts  in  regard 
to  this  distinguished  convert  are,  his  countr}^, 
his  profession,  rank  and  residence,  and  that  we 
are  to  regard  him  as  the  representative  man  of 
all  Gentile  nations;  the  first  who  was  received 
into  the  Gospel  Church  after  the  day  of  Pente- 
cost, and  without  passing  through  the  gate  of 
proseljiiism  to  Judaism.  This  interesting  sub- 
ject of  converting  grace  we  have  found  where 
we  should  not  antecedently  have  looked  for 
such  a  history.;  we  have  found  a  pious  heathen, 
a  Roman  officer,  who  was  devout,  feared  God, 


168      THE  CENTUEION  OF  CESAEEA. 

gave  alms  to  all  tlie  people,  and  prayed  aiways. 
We  have,  therefore,  found  the  church  of  the 
living  God  in  the  Roman  army,  in  the  service 
of  a  Pagan  emperor.  And  in  looking  for  the 
means  employed  for  producing  such  a  result, 
we  discover  them  to  have  been  ordinary  and 
supernatural ;  the  light  of  nature,  the  strength 
of  the  natural  conscience,  the  force  of  tradition 
and  the  direct  illumination  of  the  Spirit  of 
almighty  grace.  And  for  the  purpose  of  mak- 
ing known  to  this  distinguished  man  the  way 
of  salvation  through  Jesus  Christ,  we  have  seen 
that  he  has  a  vision,  and  an  angel  of  God  is 
sent  to  tell  him  to  send  for  Peter.  Accordingly 
the  centurion's  messengers  travel  some  thirty- 
five  or  forty  miles  from  Cesarea  to  Joppa,  and 
find  Peter  lodging  with  one  Simon,  a  tanner, 
and  when  he  is  convinced  that  it  is  his  duty  to 
go  and  preach  Jesus  among  .the  Gentiles,  and 
even  to  a  Roman  centurion,  he  lodges  the  mes- 
sengers with  him  till  morning,  and  then  goes 
with  them  to  Cesarea.  Olshausen  concludes 
Cornelius  was  not  a  proselyte  to  the  Hebrew 
religion,  but  was  in  the  process  of  becoming 


THE  CENTURION  OF  CESAKEA.      169 

one.     Perliaps  already  so  far  advanced  as  to  be 
"  a  proselyte  of  the  gate."  But  tlie  wliole  force 
and  meaning  of  tlie  narrative  is,  we  tliink,  lost 
if  Cornelius  liad  embraced  Judaism.     The  de 
scrij^tion  given  of  him  is  not  that  of  a  proselyte 
"  in  any  technical  or  formal  sense,  but  of  a  Gen 
tile  whom  divine  grace  had  prepared  for  the  iiu 
mediate  reception  of  the  GosjDel,  without  pass 
ing  through  the  intermediate  state  of  Judaism 
although  long  familiar  with  it,  and  indebted 
to  it  for  such  knowledge  of  the  word  of  God 
as  he  possessed."  Prof.  J.  A.  Alexander  in  loco. 
But  in  calling  Cornelius  a;pious  lieatlien\Nib  are 
not  to  be   understood  to   mean  that   he  was 
saved  without  or  independent  of  Jesus  Christ. 
Peter  declares  that  his  case  proved  that  who- 
ever in  every  nation  feareth  God  and  worketh 
righteousness,  is  accepted  of  him.     Righteous- 
ness toward  oui*  fellow-men,  and  piety  toward 
God,  must  indeed  go  together.     But  no  man  is 
justified  in  the  sight  of  God,  except  through 
the  mediation  of  Jesus  Christ.     But   infants, 
idiots,  and  such  heathen  as  Cornelius,  who  have 
no  knowledge  of  the  Son  of  God,  or  are  inca- 


170  THE   CENTUEION    OF    CESAREA. 

pable  of  knowing  who  lie  is,  may  nevertlieless 
receive  tlie  grace  of  God  for  liis  sake  and  be 
saved  througli  him.  It  is  the  opinion  of  Owen, 
one  of  the  ablest  Biblical  interpreters  and  one 
of  our  greatest  theologians,  that  the  angels  who 
have  kept  their  first  estate,  are  confirmed  in 
glory  by  the  death  of  Christ.  It  is  on  this 
ground  that  we  hope  for  the  salvation  of  Socra- 
tes. For  while  no  one  is  saved  independent  of 
Christ,  such  as  we  have  named  may  be  saved 
by  him  ^vithout  being  aware  of  it  till  their  sal- 
vation is  com2:)leted.  The  character  and  pre- 
vious history  of  Cornelius  are  therefore  worthy 
of  special  attention.  He  was  a  devout  man, 
pious  not  merely  in  a  heathen  sense,  \)wi  feared 
God,  the  one  only  living  and  true  God.  He 
was  diligent  in  keeping  the  seven  precepts  of 
Noah,  which  forbade  idolatry,  profanity,  incest, 
murder,  dishonesty,  the  eating  of  blood  or  of 
anything  strangled,  and  required  all  murderers 
to  be  put  to  death.  This  was  the  sum  of  the 
relio-ion  of  the  whole  world,  until  heathenism 
began  to  prevail,  and  then  it  was  still  the  reli- 
gion of  the  Patriarchs,  from  Abraham  to  Moses. 


THE  CENTURION  OF  CESAREA.      1*71 

It  is  plain  from  the  Old  Testament  tliat  some 
recoo-nition  of  Jehovah  as  the  God  of  the  He- 
brews,  was  common  among  the  surrounding 
nations,  and  not  inconsistent  ^vith  their  poly- 
theism ;  but  Cornelius  had  abandoned  all  false 
gods  and  all  idolatry,  and  feared  the  true  God 
in  ojDposition  to  the  gods  of  heathendom.  And 
he  taught  all  his  family  to  do  the  same.  He 
feared  God  loith  all  his  house.  His  religion 
was  also  a  living  reality,  for  he  abounded  in 
charities,  and  was  punctual  and  spiritual  in  his 
prayers,  asking  wisdom  from  God  to  direct  him 
in  all  thino^s.  Now  in  the  brinsrino^  of  this 
ipan  into  the  Church,  we  see  how  divine  provi- 
dence arranges  the  means  and  provides-  the 
agents  for  performing  the  parts  assigned  to 
them.  The  providential  means  used  for  the 
centurion's  conversion  were  twofold,  a  vision 
to  himself  and  a  trance  and  a  vision  to  Peter. 
The  first  was  to  assure  Cornelius  that  God  had 
a  perfect  knowledge  of  his  ways,  and  designed 
to  show  him  mercy,  and  direct  him  what  to  do 
in  order  that  he  might  be  saved.  The  other 
vision  to  Peter  was  intended  to  convince  him 


172      THE  CENTUEION  OF  CESAKEA. 

that  the  old  liigli  partition  wall  between  Jews 
and  Grentiles  was  now  broken  down,  and  that 
he  should,  therefore,  meet  the  advances  of  Cor- 
nelius though  he  was  a  Roman  centurion.     It 
was   a  kind   providence   that   took   Peter   to 
Joppa  and  detained  him  there,  for  Joppa  was 
easy  of  access  from  Cesarea.     And  it  was  a  gra- 
cious providence  that  overruled  the  time  and 
the  manner  of  the  two  visions,  and  that  fur- 
nished Cornelius  suitable  men  for  his  message 
to  Joj)pa.     The  divine  regard  for  Cornelius  is 
seen  moreover  in  sending  an  angel  to  him,  and 
in  giving  Peter  so  instructive  and  impressive  a 
vision.     The  sheet  let  down  to  him,  the  Tlion% 
was  emblematical  of  the  extending  of  the  Gos- 
pel to  all  men,  and  its  four  comers  knit  to- 
gether aptly  typical  of  the  four  quarters  of  the 
globe,  south,  east,  north    and    west,   that  are 
embraced  in  the  Gospel  offer.     As  there  was 
an  earnest  and  worthy  purpose  in  the  vision  to 
Cornelius — the   vision   was   not    designed    to 
amuse,  frighten,  or  astonish  him,  but  to  direct 
him   how  to  proceed  in  order  that  he  might 
know  his  whole  duty — so  also,  the  details  of 


THE   CENTUEION   OF   CESAEEA.  1^3 

Peter's  vision,  and  tlie  story  of  the  men  from 
Joppa,  and  their  account  of  God's  manifestation 
to   their   master,  and  the  enlightening  of  his 
mind  at  the  time  by  the  Spirit  of  God,  all  con- 
curred in  preparing  the  Koman  officer  to  meet 
Peter,  and  in  preparing  Peter  also  to  meet  him. 
A  blessed  Providence  was  working  all  the  time 
with  both  of  them,  though  at  first  they  knew 
it  not.     How  wonderful  and  gracious  was  the 
chain  of  providence  that    brought  about  the 
conversion  of  Cornelius  !     A  vision  to  him  and 
a  trance  upon  Peter — wonderful  coincidences 
preparing  the  way  for  the  opening  of  the  door 
of  Christ's  kingdom  to  the  Gentiles  !    But  God 
is  no  less  wonderful  and  gracious  now  than  he 
was  then.  He  is  full  of  compassion.    He  knows 
all  our  trials  and  temptations.     He  knoweth 
our  frame  and  remembereth  that  we  are  but 
dust.    How  often  do  we  overrate  ourselves  and 
underrate  God's  mercies !     His  grace  is  always 
sufficient.     To  him  be  all  the  glory. 

Beginning  at  Galilee.  Verse  37.    Please  read  * 
here  from  verse  34  to  the  end  of  the  chapter. 
According  to  Peter  and  the  evangelists,  the 


174  THE    CENTURION   OF    CESAEEA. 

order  of  our  Lord's  manifestations  is  on  this 
wise:  He  was  baj^tized  by  John,  then  goes 
into  the  desert  and  remains  forty  days,  then 
returns  to  John  the  Baptist,  who  was  at  Betha- 
ny or  Bethabara,  and  made  disciples  of  An- 
drew, Bartholomew,  Peter  and  Philip,  and  went 
afterward  to  Capernaum  and  wrought  many 
miracles  in  Gralilee.  These  things  had  been  a 
long  time  so  notorious,  that  Peter  presumes 
Cornelius  to  be  acquainted  with  them. 

First.  Peter's  sermon  before  the  centurion 
shows  that  he  was  now  able  to  understand  the 
natural  theology  of  human  races.  God  is  no 
respecter  of  persons — that  is,  the  divine  favor 
is  not,  as  we  have  heretofore  taught,  confined 
to  Israelites — a  pious  Gentile,  a  man  who, 
like  Cornelius,  fears  God,  is  accepted  in  his 
sight,  though  he  has  not  the  same  form  of  wor- 
ship that  the  Jews  have,  or  that  we  Christians 
have.  A  wicked  man  is  not  accepted  of  God 
on  account  of  his  external  advantages.  His 
»  race  and  wealth  and  honors  and  forms  of  reli- 
gion may  all  be  proper  in  their  place,  but  it  is 
not  for  them  that  he  is  to  be  saved.     The  di- 


THE  CENTURION  OF  CESAREA.      1*75 

vine  rule  is  to  regard  the  lieart  and  proceed 
with,  men  according  to  their  true  and  real  char- 
acter. It  was  a  fatal  mistake,  therefore,  for  his 
countrymen  to  think  that  they  could  not  he 
lost,  however  wicked  they  might  be,  because 
they  were  descended  from  Abraham ;  and  that 
a  Gentile  could  not  be  saved,  however  pious 
his  manner  of  life  might  be,  simply  because  he 
was  born  a  Gentile.  God  is  a  sovereign,  and 
bestows  his  gifts,  both  temporal  and  spiritual, 
after  his  own  will  and  pleasure.  Peter's  vision 
presented  in  the  same  sheet,  animals  clean  and 
unclean ;  that  is,  such  as  were  used  in  Hebrew 
sacrifices  and  such  as  were  forbidden  according 
to  the  ceremonial  law.  And  the  force  of  this 
vision  is  also  the  more  clearly  apprehended 
when  we  remember  that  unclean  animals  were 
considered  by  the  Jews  as  an  image  of  the  Gen- 
tiles. In  the  book  of  the  Ilevelation  of  St. 
John,  four  heasts  and  four  and  twenty  elders 
are  supposed  to  represent  the  Gentile  and  Jew- 
ish churches ;  that  is,  converts  from  among  the  i 
heathen  and  the  Jews.  "What  God  hath 
cleansed  that  call  not  thou  common  or  unclean." 


176  THE   CENTUEION    OF    CESAEEA. 

Bengel  lias  very  happily  remarked  here  that  it 
is  not  an  indifferentism  of  religions,  but  an 
indifferency ;  that  is,  an  impartiality  as  to  the 
acceptance  of  nations  that  is  spoken  of.  Peter 
does  not  say  as  some  of  the  savaiis  of  our  day 
do,  that  all  religions  are  equally  good,  but  that 
whoever  is  truly  and  practically  pious  in  every 
nation  God  accepts  without  any  partiality  as 
to  their  nationality.  "  Peter  is  not  here  deny- 
ing a  sovereign  and  discriminating  choice,  but 
one  founded  on  mere  national  distinctions.  I 
now  at  length  understand  that  although  God 
bestows  his  favors  as  he  will,  he  does  not  mean 
to  limit  them  hereafter  as  of  old  to  any  one 
race  of  people."  Alexander.  But  was  not  this 
always  true?  Most  certainly.  It  was  true 
from  the  beginning,  that  whoever  feared  God 
and  wi'ought  righteousness  was  accepted  of 
him.  But  Peter  had  not  perceived  it  before ; 
the  fault,  however,  was  his  own.  And  his  dis- 
covery of  the  truth  now  was  not  owing  to  his 
superior  learning  or  intellectual  investigation, 
but  to  God's  revelations  to  him.  Nor  does  his 
discovery  add  anything  to  the  store  of  sover- 


THE   CENTURION    OF   CESAEEA.  177 

eign  grace.  It  is  not  more  true  in  itself  now 
than  before;  but  his  eyes  are  oj)ened  to  see 
what  he  had  not  been  able  to  see.  Even  as 
long  ago  as  Cain's  transgression,  we  find  the  Al- 
mighty remonstrating  with  him  as  to  his  un- 
reasonable views  of  sin  and  his  moral  condi- 
tion." "If  thou  doest  well,  shalt  thou  not  be 
accepted  ?  If  not  well,  sin  and  its  punishment 
lieth  at  thy  door."  Gen.  iv.  7.  It  had  alwaj^s 
been  true  that  the  kingdom  of  God  consisted 
not  in  meat  and  drink,  but  in  righteousness, 
joy  and  peace  in  the  Holy  Ghost.  But  now 
this  truth  is  made  more  manifest.  Now  it  is 
clearly  seen  that  in  Christ  Jesus  there  is  neither 
circumcision  nor  uncircumcision,  but  a  new 
heart — a  new  creature.  The  inquiry  at  the 
last  day  will  not  be  as  to  what  nation  or  coim- 
try  we  belonged  to,  nor  whether  we  were  bap- 
tized in  this  church  or  in  some  other,  but  how* 
hare  wQfelt  and  acted  toward  God  and  our  fel- 
low men  ?  Our  conduct,  our  faith  and  actions 
toward  God  and  man  will  be  the  subjects  ex- 
amined into  at  the  judgment  of  Almiglity  God. 
Second.  Peter's  sermon  Avas  an  original  dis- 

8* 


178      TnE  CENTURION  OF  CESAEEA. 

course — a  new  one.  It  contained  trutlis  as  old 
as  tlie  creation,  but  not  known  to  him  or  to  Ms 
liearers  before.  Columbus'  discovery  of  Ame- 
rica did  not  create  the  continent,  nor  did  New- 
ton's discoveries  in  astronomy  call  the  heavenly 
bodies  into  existence.  Peter's  preaching  was 
new  only  in  tlie  sense  of  apprehending  and  ex- 
plaining the  will  of  God,  which  on  these  points 
he  had  not  before  understood.  And  hence  we 
find  his  discourse  historical,  doctrinal,  exposi- 
tory, and  practical.  And  although  the  Gen- 
tiles who  lived  among  or  near  the  Jews  were 
more  or  less  acquainted  with  their  religion, 
and  the  histories  of  their  Scriptures,  they  knew 
little  if  anything  at  all  about  the  character,  life, 
doctrines,  preaching  and  precepts  or  true  claims 
of  Jesus  as  the  Messiah,  until  they  were  especial- 
ly instructed  by  the  preaching  of  the  apostles. 
'  Tliat  iDord^  ye  hiow,  ivMcli  ivas  publisJied 
throughout  all  the  Icviid  of  Judea — that  is,  a  re- 
port of  Jesus  and  his  miracles  was  well  known 
among  the  people,  even  from  the  baptism  and 
preaching  of  John.  "And  of  all  that  I  now 
preach,  we  are  witnesses  of  all  things  which  he 


THE   CENTURION    OF   CESAIJEA.  179 

did  both  in  tlie  land  of  tlie  Jews  and  in  Jeru- 
salem, whom  they  slew  and  hanged  on  a  tree ; 
Him  God  raised  up  the  third  day,  and  shewed 
him  openly  not  to  all  the  people,  but  unto  wit- 
nesses chosen  before  of  God."    Verses  39-41. 

Not  to  all  the  i)eople.     Why  not  ?      1.  Be- 
cause the  times  were  sadly  out  of  joint ;  suspi- 
cious  and   seditious.      It   would  have   caused 
commotion  or  trouble.    Some  would  have  cried 
this  is  he,  and  others  have  said,  it  is  like  him ; 
and  others  would   have  denied  evervthino-  in 
the  confusion,  and  the  validity  of  the  testimony 
would  have  been  weakened  rather  than  estab- 
lished.    2.  The  right  kind  of  witnesses  were 
chosen  of  God,  namely :  such  as  kne^v  him  in- 
timately, had  known  him  a  long  time,  and  who 
had  nothing  to  gain  by  giving  false  testimony. 
It  was  impossible  for  them  to  have  been  mis- 
taken, or  to  find  a  reasonable  motive  for  them 
to  deceive  others,  nor  was  their  testimony  ever 
successfully  impeached.     They  were  his  daily 
companions  for  more  than  three  years  before 
the  crucifixion,  and  "  they  did  eat  and  drink 
with  him  after  he  rose  from  the  dead."     They 


180      THE  CENTUEION  OF  CESAEEA. 

saw  tlie  prints  of  tlie  nails  and  tlie  gasli  of  tlie 
spear,  and  they  saw  tim  ascend  into  heaven, 
and  if  this  was  not  trne,  why  did  not  their 
enemies  produce  his  body  ?  3.  The  testimony 
of  these  eye  witnesses  was  as  perfect  as  if  Jesus 
had  been  shown  to  great  multitudes.  In  the 
law  the  testimony  of  two  or  three  is  as  good  as 
a  hundi'ed.  One  demonstration  in  mathematics 
is  as  conclusive  as  a  thousand.  The  witnesses 
were  sufficient  in  number.  They  were  in  every 
way  competent.  Their  knowledge  was  accu- 
rate. Their  veracity  above  reasonable  suspi- 
cion. Their  motives  absolutely  unquestion- 
able. And  then,  after  all,  our  conviction  of 
the  truth  of  all  these  things  must  rest  upon  tes- 
timony. Before  our  conversion,  we  have  no 
proof  of  the  truth  of  religion  but  upon  testi- 
mony. We  do  not  know  anything  that  we 
have  not  seen  or  felt  ourselves,  except  from  the 
testimony  of  others.  We  are  shut  up  to  the 
necessity  of  receiving  conviction  by  faith.  So- 
ciety is  a  rope  of  sand  without  a  reliance  upon 
human  testimony.  We  cannot  live  without  it. 
And  even  if  Jesus  had  been  shown  with  all 


THE    CENTUEION   OF   CESAREA.  181 

the  marks  of  Ms  crucifixion  palpable  to  every 
man,  woman,  and  child  in  the  Hebrew  nation, 
still  we  must  believe  upon  testimony,  and  the 
testimony  we  have  is  as  strong  as  human  wit- 
nesses can  make  it.  Peter,  therefore,  shows 
that  the  resurrection  of  Jesus  was  a  proof  of 
his  Messiahship,  and  appeals  to  it  as  a  fact  then 
publicly  known,  at  least  to  a  sufficient  number 
of  the  most  competent  witnesses — witnesses 
chosen  before  of  Grod  to  bear  this  testimony, 
and  in  order  that  they  might  do  so  understand- 
ingly,  they  were  intimately  acquainted  vA\\i 
him  before  his  death,  and  they  were  with  him 
repeatedly  and  in  a  great  many  different  places, 
and  at  many  different  times  after  his  resurrec- 
tion ;  and  had  a  great  deal  of  free  conversation 
with  him,  "  who  did  eat  and  drink  with  him 
after  he  rose  from  the  dead."  It  was  impossi- 
ble for  them  to  be  deceived.  Nor  was  there 
any  motive  for  them  to  deceive  others. 

Third.  The  fort  i/-t7iird  verse  is  the  conclusion 
of  Peter's  sermon.  "  To  Him  give  all  the  pro- 
phets witness,  that  through  his  name,  whosoever 
believeth  in  him,  shall  receive  remission  of  sins." 


182      THE  CENTUEION  OF  CESAREA. 

As  if  tlie  preacher  had  said,  Our  testimony  is 
indeed  that  of  honest,  competent  witnesses,  and 
about  things  that  have  recently  taken  place, 
and  concerning  which  if  we  have  not  told  the 
truth,  we  can  soon  be  exposed ;  but  our  testi- 
mony is  also  confirmed  by  all  the  prophets,  and 
they  all  come  to  the  same  conclusion,  namely  : 
that  whosoever  believeth  in  Jesus  of  Nazareth 
shall  receive  remission  of  sins,  for  their  testi- 
mony proves  him  to  be  the  anointed  of  God, 
the  long-promised  Messiah.  Like  the  prophets 
and  apostles,  ministers  of  the  Gospel  then  are 
to  preach  to  the  people  concerning  Christ. 
They  are  his  ambassadors,  and  should  them- 
selves be  witnesses  of  his  power  to  save.  The 
subject  matter  of  their  preaching  is  the  remis- 
sion of  sins  through  faith  in  his  name.  That 
is,  that  the  forgiveness  of  sin  is  to  be  obtained 
for  his  sake ;  that  therefore  all  men  are  sinners ; 
that  there  is  need  for  the  atonement ;  that  it  is 
a  faithful  saying  and  worthy  of  all  acceptation 
that  Jesus  Christ  came  into  the  world  to  save 
sinners,  even  the  chief  of  sinners  ;  and  that  the 
great  need  of  all  men  is  the  remission  of  their 


TILE    CENTUKIOjST    OF    CESAREA.  183 

sins,  and  holiness,  witliout  wliicli  tliey  cannot 
see  Grod  in  peace.  By  tlie  taking  away — "  tlie 
remission  of  sins  " — Peter  means  tlie  removins; 
of  their  guilt,  power,  nature  and  consequences. 
And  this  implies  their  pardon  and  our  accept- 
ance with  God,  reconciliation  to  Him,  sanctifi- 
cation  and  complete  redemption — a  glorious 
SALVATION.  The  apostle  is  careful  to  speak  of 
the  dignity  of  oui*  Lord.  He  is  the  anointed 
of  God ;  and  yet  He  was  diligent  in  his  work, 
and  died  for  our  redemption.  He  also  reminds 
Cornelius  that  the  Gospel  which  he  was  then 
hearing  was  venerable  for  its  antiquity.  It 
has  always  been  the  true  and  only  religion  for 
man  as  a  sinner. 

Fourth.  The  results  of  Peter's  sermon. 
"  The  Holy  Ghost  fell  on  them  which  heard 
the  word."    Verse  44,  etc. 

1.  The  Holy  Ghost,  then,  is  something  dis- 
tinct and  separate  from  the  Word ;  and  yet  is 
necessary  to  make  the  Word  effectual,  even 
when  spoken  by  an  inspired  man.  The  Spirit 
of  inspiration  was  on  Peter,  and  wliile  by  it  he 
was  speaking,  the  Spirit  fell  on  his  hearers. 


184      THE  CENTUKION  OF  CESAEEA. 

Tlius  was  God  honored  in  Ms  Word,  and  tlius 
did  lie  honor  the  word  and  ministry  of  his  ser- 
vant. 

2.  The  Holy  Ghost  fell  uj)on  these  Gentiles 
hefoi'e  they  were  baptized.  So  Abraham  was 
justified  by  faith  before  he  was  circumcised. 
Cornelius  and  his  friends,  while  yet  Peter  is 
preaching,  received  the  Holy  Ghost.  This 
proves  that  baptismal  regeneration  is  not  ac- 
cording to  the  Gospel.  Here  was  the  baptism 
of  the  Holy  Ghost  before  and  wholly  inde- 
pendent of  the  baptism  with  water  that  was 
subsequently  administered.  And  here  also  we 
have  a  plain  proof  that  God  is  not  confined  to 
any  set  of  ordinances  or  external  signs.  The 
Holy  Ghost  was  no  respecter  of  modes.  The 
flesh  profiteth  nothing.  It  is  the  Spirit  that 
quickeneth. 

3.  But  it  certainly  is  an  error  to  say  that 
water  baptism  is  unnecessary  to  those  who 
have  received  the  baptism  of  the  Holy  Spirit, 
for  the  very  reason  given  for  baptizing  them 
with  water  is  that  they  have  been  baptized 
with  the  Spirit.     It  is  enough  for  us  to  know 


THE   CENTURION    OF   CESAREA.  185 

that  baptism  with  water  is  a  sacrament  ap- 
pointed by  our  Lord,  and  that  lie  has  made 
it  the  door  of  admission  into  his  visible  church, 
and  a  seal  of  the  new  covenant.  Though  the 
Holy  One  of  Israel  is  not  limited  in  his  works, 
nor  fettered  by  ordinances  as  we  are,  yet  we 
have  no  right  to  presume  on  his  grace  in  any 
other  than  in  his  own  appointed  ways.  We 
are  not  to  trust  in,  nor  neglect  the  ordinances 
of  religion.  They  are  divinely  appointed  chan- 
nels of  grace  and  salvation,  and  yet  they  do 
not  of  themselves  convey  essential  grace ;  but 
lead  to  Christ  who  is  all  in  all. 

4.  Can  any  man  forhid  ivater  f  clearly  means 
— who  can  forbid  that  water  should  be  brought 
in  ?  There  is  no  probability — scarcely,  indeed, 
is  it  possible — that  there  was  any  immersion  in 
this  case.  There  was  no  preparation  for  such 
a  mode  of  baptism.  The  Roman  centurion  was 
not  likely  to  have  had  a  baptistery  or  baptismal 
font  in  his  quarters.  And  if  he  had,  and  they 
were  going  to  it,  then  the  form  of  the  expres- 
sion would  have  been :  Who  can  forbid  us  to 
go  to  the  water  ?    The  distinction  between  ap- 


186  THE    CENTUEION    OF    CESAKEA. 

plying  tlig  subject  for  bajDtism  to  the  water,  or 
applying  the  water  to  the  subject,  is  important, 
for  it  goes  very  far  toward  settling  the  question 
about  the  mode  of  baptism.  And  surely  in 
this  case  the  water  was  applied  to  Cornelius, 
and  not  Cornelius  to  the  water,  and  it  was 
applied  by  pouring  or  sprinkling.  "  Can  any 
man  forbid  water" — ^however  rio-id  a  Jew  he 
may  be — however  ceremonious  he  may  be — 
can  he  forbid  water,  "  that  these  should  not  be 
baptized,  who  have  received  the  Holy  Ghost 
as  well  as  we?"  The  argument  is  perfectly 
conclusive.  "What  God  hath  cleansed,  that 
call  not  thou  common  or  unclean."  Shall  we 
deny  the  sign  to  those  who  have  received  from 
God  himself  the  thing  signified?  Are  not 
those  on  whom  God  has  bestowed  the  grace  of 
the  covenant  plainly  entitled  to  the  seals  of 
that  covenant  ?  Surely  we  should  follow  God's 
example,  and  receive  those  into  our  communion 
whom  he  hath  taken  into  fellowship  with  him- 
self by  giving  them  his  Holy  Spirit.  This  rule, 
applied  to  the  subjects  and  mode  of  baptism, 
and  also  to  the  order  of  ministers  and  mode  of 


THE    CENTUEION    OF    CESAEEA.  18V 

their  consecration  and  worship,  would  teach  us 
to  be  liberal  in  our  views,  and  to  love  all  who 
love  oui'  Lord  Jesus  Christ. 

A  few  points  of  Christian  character  and  of 
practical  divinity  developed  in  this  history  of 
the  conversion  of  Cornelius,  are  worthy  of  a 
distinct  notification. 

1.  One  cannot  but  observe  it  as  a  remark- 
able featiu'e  in  apostolic  character,  that  they 
were  self-denying  and  disinterested  in  theu'  la- 
bors. After  the  day  of  Pentecost,  where  and 
when  do  we  find  them  wanting:  in  courao;e,  or 
showing  any  symptoms  of  selfishness  f  Never 
do  we  find  them  pursuing  schemes  of  ambition 
or  of  worldly  glory.  They  were  so  intent  on 
the  glory  of  their  Master  and  the  salvation  of 
the  souls  of  men  that  they  were  themselves  con- 
tent to  be  forgotten  and  overlooked.  They 
were  never  tired  of,  though  sometimes  weary 
m,  the  service  of  God. 

2.  In  tlie  conversion  of  a  Roman  centurion 
'we  Imve  a  proof  of  the  power  of  the  Gospel  cis 
well  as  of  its  expansiveness. 

It  is  strange  the  apostles  should  have  con-. 


188      THE  CENTUEION  OF  CESAEEA. 

ceived  that  tlie  command  to  go  and  disciple  all 
nations,  meant  only  such  nations  or  persons  as 
had  embraced  the  Jewish  religion;  yet  this 
was  their  idea  at  first,  and  it  was  very  difficult 
to  remove  it.  But  here  we  have  an  illustration 
of  God's  method  of  honoring  his  word,  the 
preaching  of  which  he  has  made  the  great  in- 
strument or  means  of  converting  and  saving 
men.  Cornelius  was  not  taught  what  to  do  by 
any  direct  illumination.  Nor  was  the  angel 
employed  himself  to  preach  the  Gospel,  but  to 
introduce  the  preacher — to  tell  Cornelius  where 
to  find  Peter,  who  should  tell  him  what  to  do. 
This  is  a  striking  demonstration  that  it  is  God's 
will  for  every  one  to  do  just  what  he  is  told  to 
do,  and  also  of  the  worth  of  combining  human 
and  divine  agency  in  the  work  of  Christian- 
izing the  world.  It  was  as  easy  for  the  angel 
to  have  told  Cornelius  of  Jesus  as  to  tell  him 
of  Peter.  But  the  divine  purpose  was  to  bring 
Peter  and  Cornelius  together — a  Jew  and  a 
Gentile.  The  supernatural  messages  to  Peter 
all  carried  their  great  lesson  with  them,  until 
Peter  is  prepared  to  go  to  a  Gentile.     God  thus 


THE  CENTUEION  OF  CESAEEA.       189 

opened  up  Peter's  heart  to  tlie  largeness  and 
liberality  of  the  Gospel  economy,  and  prepared 
the  way  for  him  to  meet  Cornelius,  and  in  the 
meantime  Cornelius  has  been  so  prepared,  that 
when  he  is  brought  into  personal  contact  with 
Peter,  his  mind  is  ojoened,  and  Peter's  words 
convey  life  and  power  to  him.  We  must  not 
forget  that  this  was  done  by  divine  aid.  The 
Holy  Ghost  fell  on  them.  God  hath  joined 
means  and  ends  together.  God's  works  of 
creation  and  providence,  and  also  of  grace,  are 
all  wonderful.  They  all  display  his  wisdom, 
power  and  goodness.  In  Cornelius  we  see  that 
the  Holy  One  of  Israel  is  not  limited.  Oracles 
are  good,  but  no  mere  outward  rites  of  religion 
are  sufficient.  They  are  helps.  They  are  not 
to  be  despised  or  treated  with  neglect,  neither 
are  we  to  trust  in  them.  To  what  extent  God 
operates  on  the  minds  of  individual  heathens 
we  know  not.  A  remarkable  case  is  recorded 
of  the  Flathead  Indians  of  the  Rocky  Moun- 
tains, who  sent  a  deputation  of  four  to  St. 
Louis,  in  the  days  of  General  Clarke,  to  know 
what  was  taught  in  the  white  man's  Bible. 


190      THE  CENTURION  OF  CESAREA. 

Speaking  witli  reverence,  it  was  just  as  easy 
for  Grod  to  liave  commanded  tlie  angel  to  tell 
Cornelius  what  to  do,  as  to  tell  him  to  instruct 
Cornelius  to  send  to  Joppa  for  Peter.     This 
would  have  saved  the  centurion  a  great  deal  of 
trouble  and  time ;  but  this  was  not  God's  me- 
thod.    The  means  appointed  for  the  conversion 
of  the  world  must  be  honored.     The  treasure  is 
indeed  in  earthen  vessels,  that  the  excellency  of 
the  power  may  be  of  God  and  not  of  man.     It 
hath  pleased  God  by  the  foolishness  of  preach- 
ing to  save  them  that  believe.     Angels  may  be 
employed  in  carrying  messages  of  love  to  other 
worlds.     They  have  summoned   some   of  our 
own  race  in  past  ages,  to  listen  to  the  glad  tid- 
ings of  free  grace ;  but  God's  great  plan  is  to 
convert  men  chiefly  by  the  preaching  of  the  Gos- 
pel by  men  of  like  passions  with  ourselves — 
men  who  are  converted  and  called  to  the  work 
by  the  Holy  Spirit ;  who  can  sympathize  with 
us,  and  tell  us  from  their  own  experience  what 
religion  is,  and  how  sinners  are  to  be  saved. 
3.  In  admirino-  the  excellent  character  of  Cor- 
nelius,  we  must  be  careful  to  distinguish  be- 


THE    CENTUEION    OF    CESAEEA.  191 

tween  the  2ywcu7'mg  cause  of  liis  salvation  and 
tlie  evidences  of  liis  piety.  And  we  must  avoid, 
as  we  liave  already  said  in  the  former  discourses, 
confounding  his  morality  witli  }i\^jpiety^  or  sul)- 
stituting  his  alms  and  prayers  for  his  accept- 
ance of  Christ  when  preached  to  him.  Exem- 
j)lary  and  amiable  and  sincere  in  his  bearing  as 
a  man  and  as  a  soldier,  his  morality  led  him  to 
Christ.  He  did  not  think  of  depending  on  it 
and  of  rejecting  Christ  because  of  it.  His  piety 
was  personal,  earnest,  social  and  domestic,  as  if 
he  had  been  trained  in  the  camp  of  that  heroic 
general  and  prince,  who  said  most  firmly  be- 
fore an  assembled  nation  :  "•  As  for  me,"  even 
if  you  are  faithless,  •"  as  for  me  and  my  house, 
we  will  serve  the  Lord."  His  piety  and  works 
of  righteousness  were  accepted  of  God,  but  did 
not  merit  divine  grace.  And  so  now  we  must 
use  the  means  of  grace,  for  although  they  do 
not  of  themselves  save,  yet  we  have  no  right  to 
expect  salvation  without  them. 

4.  Nor  should  we  forget  to  observe  the  mo- 
ral  courage  of  this  Roman.  He  breaks  away 
first  from  the  idols  he  was  taught  to  worship 


192      THE  CENTUEION  OF  CESAEEA. 

in  his  youtli,  and  adopts  tlie  religion  of  Noali ; 
and  tlien  lie  has  the  courage  to  own  his  change 
of  religion  and  to  practise  its  holy  precepts. 
And  this  he  does  in  the  face,  first,  of  the  con- 
tempt which  all  the  world  had  for  the  Jews, 
and  especially  for  their  religion ;  and  secondly, 
in  opposition  to  the  law  of  the  empire  that  for- 
bade any  Koman  citizen  to  receive  any  strange 
or  new  religion.  But  he  was  obedient  to  the 
heavenly  vision  and  sent  for  Peter,  and  then 
heard  his  preaching,  and  submitted  to  the 
terms  of  admission  into  the  Christian  Church. 
He  was  baptized  and  became  a  member  of 
Christ's  Church.  And  it  may  be,  that  it  is 
just  here  many  of  my  hearers  fail.  They  have 
knowledge.  It  may  be  they  are  even  learned ; 
but  they  have  not  moral  courage.  Without 
some  touch  of  the  heroic  spirit,  there  is  not 
much  that  is  great  or  good  effected  in  our 
world.  In  every  department  of  life,  it  seems 
to  us  the  great  want  of  our  times  is  courage 
to  do  right.  In  business,  there  are  so  many 
temptations  to  do  wrong,  that  a  man  of  a 
weak    and  vacillating    temper  is   almost  sure 


THE   CENTURION   OF   CESAEEA.  193 

to  go  astray.  And  in  the  religious  enterprises 
of  the  day,  there  is  need  not  only  of  an 
honest  heart,  but  of  a  courage  and  a  resolu- 
tion that  will  shrink  from  no  toil  or  weari- 
ness. That  religion  is  very  weak  that  evapo- 
rates in  sentiment.  Knowledge  is  worth  but 
little  that  is  not  applied.  Elegant  culture  is  a 
graceful  ornament,  but  it  does  not  renew  the 
heart.  It  is  but  as  the  pale  moonbeams  on  the 
waves,  that  can  do  nothing  to  stop  their  rag- 
ing. What  our  age  wants  is  moral  courag-e — 
high  moral  integrity  united  to  a  heart  that 
knows  no  fear.  And  yet  it  is  much  more  rare 
to  find  a  man  of  true  moral  courage  than  to 
find  one  of  amiable  qualities,  or  of  learning. 
There  are  thousands  who 

"  See  the  good,  and  approve  it  too, 


Abhor  the  wrong,  and  yet  the  wrong  pursue," 

because  they  have  not  firmness  of  principle, 
nor  courage  to  make  a  stand  against  the  wrong. 
We  find  Joseph  of  Arimathea,  an  honorable 
counsellor,  a  disciple  of  Jesus,  "  but  secretly,  for 
fear   of  the   Jews."     He   was  convinced  that 

9 


194      THE  CENTUEION  OF  CESAREA. 

Jesus  was  tlie  Messiali,  and  designed,  when  lie 
should  be  acknowledged  and  proclaimed  as 
such,  to  profess  his  faith  in  him ;  but  God  gave 
him  grace  to  declare  his  faith  sooner  than  he 
designed.  This  honorable  man  was  a  sincere 
but  a  timid  and  faint-hearted  disciple,  and  it  is 
indeed  wonderful  to  see  how  heroic  he  became 
in  professing  his  attachment  to  a  dead  Christ, 
whom  living  he  had  not  had  courage  to  own. 
But  it  is  substantially  so  now.  Some  men  in- 
dulge the  hope  that  they  are  Christians,  or  that 
God  has  been  gracious  to  their  souls,  and  yet 
delay  to  make  an  open  profession  of  their  faith. 
They  in  eifect  conceal  their  love  for  God  and 
their  hope  of  salvation  through  fear  of  their 
fellow  men.  This  is  a  dangerous  practice.  It 
is  contrary  to  the  plainest  commands  of  God 
our  Saviour.  He  has  again  and  again  told  us, 
we  must  take  up  the  cross  and  follow  him.  If 
we  are  ashamed  of  him  before  men,  he  will  be 
ashamed  of  us  before  his  Father  and  his  holy 
angels.  If  we  do  really  love  him,  we  will  keep 
his  commandments.  If  we  have  satisfactory 
evidence  that  Jesus  is  Clirist,  we  have  no  right 


THE   CENTURION   OF    CESAEEA.  195 

to  witliliold  our  testimony  in  his  behalf.  We 
liave  no  right  to  hide  our  light  under  a 
bushel ;  nor  is  it  to  be  exj)ected  that  we 
shall  have  any  comfort  in  religion,  if  we  do 
not  obey  all  the  known  commandments  of 
God.  What,  then,  are  the  commandments  of 
God  which  are  unto  life  ?  We  must  at  least 
have  faith  in  him  and  in  his  word,  and  to 
discern  the  Lord's  body,  before  we  are  pre- 
pared to  take  the  holy  sacrament.  Christ 
says  :  "  Do  this  in  remembrance  of  me."  But 
you  say:  How  can  I  know  whether  or  not  I 
am  prepared  to  obey  this  command  ?  We  an- 
swer by  asking  you.  Do  you  believe  in  your 
heart  that  Jesus  Christ  is  the  Son  of  God 
and  the  Saviour  of  sinners,  as  he  is  set  forth 
in  the  Gospel  ?  Do  you  feel  that  you  are  a 
sinner  in  the  sight  of  God,  and  that  you  must 
trust  in  Christ  or  perish  in  your  sins?  And 
are  you  resolved,  by  the  help  of  God,  that  you 
will  forsake  all  known  sins  and  try  to  live  a 
Christian  life  I  As  far  as  you  know  yourself, 
do  you  accept  of  Jesus  Christ  as  the  only  Sa- 


196      THE  CENTUKION  OF  CESAKEA. 

viour,  and  put  all  your  trust  in  Mm  ?  Then 
we  say,  Come  and  welcome.  Come  to  the 
Lord's  supper,  and  whosoever  cometh  unto 
Him  shall  be  saved. 


IX. 


Paul's  voyage  and  shipwreck. 


And  when  it  was  determined  that  we  should 
sail  into  Italy,  they  delivered  Paul,  and  certain 
other  prisoners,  unto  one  named  Julius,  a  cen- 
turion of  Augustus'  band.  And,  entering 
into  a  ship  of  Adramyttium,  we  launched, 
meaning  to  sail  by  the  coast  of  Asia ;  one  Aris- 
tarchus,  a  Macedonian  of  Thessalonica,  being 
w^th  us.  And  the  next  day  we  touched  at 
Sidon.  And  Julius  courteously  entreated  Paul, 
and  gave  him  liberty  to  go  unto  his  friends 
to  refresh  himself.  And  when  we  had  launched 
from  thence,  we  sailed  under  Cyprus,  because 
the  winds  were  contrary.  And  when  we  had 
sailed  over  the  sea  of  Cilicia  and  Pamphilia, 
we  came  to  Myra,  a  city  of  Lycia.  And  there 
the  centurion  found  a  ship  of  Alexandria  sail- 
ing into  Italy;  and  he  put  us  therein.  And 
when  we  had  sailed  slowly  many  days,  and 

19T 


198       Paul's  voyage  and  shipwreck. 

scarce  were  come  over  against  Cnidus,  tlie  wind 
not  suffering  ns,  we  sailed  nnder  Crete,  over 
against  Salmone  ;  and,  liardly  passing  it,  came 
unto  a  place  whicli  is  called  The  Fair  Havens  ; 
nigli  wliereunto  was  tlie  city  of  Lasea. 

Now  wlien  mucli  time  was  spent,  and  wlien 
sailing  w^as  now  dangerous,  because  tlie  fast 
was  now  already  past,  Paul  admonished  them, 
and  said  unto  them,  Sirs,  I  perceive  that  this 
voyage  will  be  with  hurt  and  much  damage, 
not  only  of  the  lading  and  shijj,  but  also  of  our 
lives.  Nevertheless  the  centurion  believed  the 
master  and  the  owner  of  the  ship,  more  than 
those  things  which  were  spoken  by  Paul.  And 
because  the  haven  was  not  commodious  to  win- 
ter in,  the  more  part  advised  to  dej^art  thence 
also,  if  by  any  means  they  might  attain  to  Phe- 
nice,  and  there  to  winter;  which  is  a  haven 
of  Crete,  and  lietli  toward  the  southwest  and 
northwest.  And  when  the  south  wind  blew 
softly,  supposing  that  they  had  obtained  their 
purpose,  loosing  thence,  they  sailed  close  by 
Crete.  But  not  long  after  there  arose  against 
it    a    tempestuous   wind,   called    Euroclydon. 


Paul's  voyage  and  shipwkeck.        109 

And  wlien  tlie  ship  was  cauglit,  and  could  not 
bear  up  into  the  wind,  ^ve  let  her  drive.  And 
runnins:  under  a  certain  island  w^hich  is  called 
Clauda,  we  had  much  work  to  come  by  the 
boat:  which  when  they  had  taken  up,  they 
used  helps,  undergirding  the  ship;  and,  fear 
ing  lest  they  should  fall  into  the  quicksands, 
strake  sail,  and  so  were  driven.  And  we 
being  exceedingly  tossed  with  a  tempest,  the 
next  day  they  lightened  the  ship;  and  the 
third  day  we  cast  out  with  our  o\^^l  hands  the 
tackling  of  the  ship.  And  when  neither  sun 
nor  stars  in  many  days  appeared,  and  no  small 
tempest  lay  on  us,  all  hope  that  we  should 
be  saved  was  then  taken  away. 

But  after  long  abstinence,  Paul  stood  forth 
in  the  midst  of  them,  and  said.  Sirs,  ye  should 
have  hearkened  unto  me,  and  not  have  loosed 
from  Crete,  and  to  have  gained  this  harm  and 
loss.  And  now  I  exhort  you  to  be  of  good 
cheer :  for  there  shall  be  no  loss  of  any  man's 
life  among  you,  but  of  the  ship.  For  there 
stood  by  me  this  night  the  angel  of  God,  whose 
I  am,  and  whom  I  serve,  saying.  Fear  not,  Paul; 


200       Paul's  voyage  and  shipweeck. 

tliou  must  be  brought  before  Cesar:  and,  lo, 
God  liatli  given  tliee  all  tliem  that  sail  with 
thee.  Wherefore,  sirs,  be  of  good  cheer :  for  I 
believe  God,  that  it  shall  be  even  as  it  was  told 
me.  Howbeit  we  must  be  cast  upon  a  certain 
island.  But  when  the  fourteenth  night  was 
come,  as  we  were  driven  up  and  down  in  Adria, 
about  midnight  the  shipmen  deemed  that  they 
drew  near  to  some  country ;  and  sounded,  and 
found  it  twenty  fathoms :  and  when  they  had 
gone  a  little  further,  they  sounded  again,  and 
found  it  fifteen  fathoms.  Then  fearing  lest  they 
should  have  fallen  upon  rocks,  they  cast  four 
anchors  out  of  the  stern,  and  wished  for  the 
day.  And  as  the  shipmen  were  about  to  flee 
out  of  the  ship,  when  they  had  let  down  the 
boat  into  the  sea,  under  color  as  though  they 
would  have  cast  anchors  out  of  the  foreship, 
Paul  said  to  the  centurion  and  the  soldiers, 
Except  these  abide  in  the  ship,  ye  cannot  be 
saved.  Then  the  soldiers  cut  off  the  ropes  of 
the  boat,  and  let  her  fall  off.  And  while  the 
day  was  coming  on,  Paul  besought  them  all  to 
take  meat,  saying,  This  day  is  the  fourteenth 


Paul's  voyage  and  shipwreck.        201 

day  tliat  ye  have  tarried  and  continued  fasting, 
having  taken  nothing.  Wherefore  I  pray  you 
to  take  some  meat :  for  this  is  for  your  health : 
for  there  shall  not  a  hair  fall  from  the  head 
of  any  of  you.  And  when  he  had  thus  spoken, 
he  took  bread,  and  gave  thanks  to  God  in 
presence  of  them  all :  and  when  he  had  broken 
it,  he  began  to  eat.  Then  were  they  all  of 
good  cheer,  and  they  also  took  some  meat. 
And  we  were  in  all  in  the  ship  two  hundred 
threescore  and  sixteen  souls.  And  when  they 
had  eaten  enough,  they  lightened  the  ship,  and 
cast  out  the  wheat  into  the  sea.  And  when  it 
was  day,  they  knew  not  the  land:  but  they 
discovered  a  certain  creek  with  a  shore,  into 
the  which  they  were  minded,  if  it  were  possi- 
ble, to  thrust  in  the  ship.  And  when  they  had 
taken  up  the  aiichors,  they  committed  tliem- 
selves  unto  the  sea,  and  loosed  the  rudder 
bands,  and  hoisted  up  the  mainsail  to  the  wind, 
and  made  toward  shore.  And  falling  into  a 
place  where  two  seas  met,  they  ran  the  ship 
aground ;  and  the  forepart  stuck  fast,  and  re- 
mained unmovable,  but  the  hinder  part  was 


202       Paul's  voyage  and  shipweeck. 

broken  with  tlie  violence  of  tlie  waves.  And 
the  soldiers'  counsel  was  to  kill  the  prisoners, 
lest  any  of  them  should  swim  out,  and  escape. 
But  the  centurion,  willing  to  save  Paul,  kept 
them  from  their  j^urpose ;  and  commanded  that 
they  which  could  swim  should  cast  themselves 
first  into  the  sea,  and  get  to  land :  and  the  rest, 
some  on  boards,  and  s.ome  on  broken  pieces  of 
the  shi]3.  And  so  it  came  to  pass,  that  they 
escaped  all  safe  to  land. 

And  when  they  were  escaj^ed,  then  they 
knew  that  the  island  was  called  Melita.  And 
the  barbarous  people  showed  us  no  little  kind- 
ness :  for  they  kindled  a  fire,  and  received  us 
every  one,  because  of  the  present  rain,  and  be- 
cause of  the  cold.  And  when  Paul  had  gath- 
ered a  bundle  of  sticks,  and  laid  them  on  the 
fire,  there  came  a  vij)er  out  of  the  heat  and 
fastened  on  his  hand.  And  when  the  barba- 
rians saw  the  venomous  beast  hang  on  his 
hand,  they  said  among  themselves.  No  doubt 
this  man  is  a  murderer,  whom,  though  he  hath 
escaped  the  sea,  yet  vengeance  sufiereth  not  to 
live.     And  he  shook  off  the  beast  into  the  fire, 


PAULS  VOYAGE  AND  SHIPWRECK.    203 

and  felt  no  harm.  HoAvbeit  they  looked  when 
lie  should  have  swollen,  or  fallen  doAvn  dead 
suddenly:  but  after  they  had  looked  a  great 
w^hile,  and  saw  no  harm  come  to  him,  they 
changed  their  minds,  and  said  that  he  was'  a 
god. 

In  the  same  quarters  w^ere  possessions  of  the 
chief  man  of  the  island,  whose  name  was  Pub- 
lius;  who  received   us,  and   lodged   us   three 
days  courteously.     And  it  came  to  i>ass,  that 
the  father  of  Publius  lay  sick  of  a  fever  and  of 
a  bloody  flux :  to  whom  Paul  entered  in,  and 
prayed,  and  laid  his  hands  on  him,  and  healed 
him.    So  when  this  was  done,  others  also,  which 
had   diseases   in   the   island,  came,  and  were 
healed :  who  also  honored  us  with  many  hon- 
"ors;   and  when  we   departed,  they  laded   us 
with  such  things  as  were  necessary.     And  after 
three  months  we  departed  in  a  ship  of  Alex- 
andria, which  had  wintered  in  the  isle,  whose 
sign  was  Castor  and  Pollux.     And  landing  at 
Syracuse,  we  tarried  there  three  days.     And 
from  thence  we  fetched  a  compass,  and  came  to 
Rhegium:  and  after  one  day  the  south  wind 


204       Paul's  voyage  and  shipwreck. 

"blew,  and  we  came  tlie  next  day  to  Puteoli : 
where  we  found  brethren,  and  were  desired  to 
tarry  with  them  seven  days :  and  so  we  went 
toward  Rome.  And  from  thence,  when  the 
brethren  heard  of  us,  they  came  to  meet  us  as 
far  as  AjDpii-forum,  and  The  Three  Taverns : 
w^hom  Avhen  Paul  saw,  he  thanked  God,  and 
took  courage.  And  when  we  came  to  Rome, 
the  centurion  delivered  the  prisoners  to  the 
captain  of  the  guard  :  but  Paul  was  suffered  to 
dwell  by  himself  with  a  soldier  that  kept  him. 
And  it  came  to  pass,  that  after  three  days  Paul 
called  the  chief  of  the  Jews  together :  and  when 
they  were  come  together,  he  said  unto  them, 
Men  and  brethren,  though  I  have  committed 
nothing  against  the  people,  or  customs  of  our 
fathers,  yet  was  I  delivered  prisoner  from  Jeru- 
salem into  the  hands  of  the  Romans.  Who, 
when  they  had  examined  me,  would  have  let 
me  go,  because  there  was  no  cause  of  death  in 
me.  But  when  the  Jews  spake  against  it,  I 
was  constrained  to  appeal  unto  Caesar;  not 
that  I  had  aught  to  accuse  my  nation  of.  For 
this  cause  therefore  have  I  called  for  you,  to 


see  you,  and  to  speak  with  you:  because  that 
for  the  hope  of  Israel  I  am  bound  with  this 
chain.  And  they  said  unto  him,  We  neither 
received  letters  out  of  Judea  concerning  thee, 
neither  any  of  the  brethren  that  came  showed 
or  spake  any  harm  of  thee.  But  we  desire  to 
hear  of  thee  what  thou  thinkest:  for  as  con- 
cerning this  sect,  we  know  that  everywhere  it 
is  spoken  against.  And  when  they  had  ap- 
pointed him  a  day,  there  came  many  to  him 
into  his  lodging ;  to  whom  he  expounded  and 
testified  the  kingdom  of  God,  persuading  them 
concerning  Jesus,  both  out  of  the  law  of  Moses, 
and  out  of  the  prophets,  from  morning  till 
evening.  And  some  believed  the  things  which 
were  spoken,  and  some  believed  not.  And 
when  they  agreed  not  among  themselves,  they 
departed,  after  that  Paul  had  spoken  one  word. 
Well  spake  the  Holy  Ghost  by  Esaias  the 
jirophet  unto  our  fathers,  saying.  Go  unto  this 
people,  and  say,  Hearing  ye  shall  hear,  and 
shall  not  understand ;  and  seeing  ye  shall  see, 
and  not  perceive :  for  the  heart  of  this  people 
is  waxed  gross,  and  their  ears  are  dull  of  hear- 


206       Paul's  voyage  and  siiipweeck. 

ing,  and  tlieir  eyes  liave  they  closed ;  lest  they 
should  see  with  their  eyes,  and  hear  with  their 
ears,  and  understand  with  their  heart,  and 
should  be  converted,  and  I  should  heal  them. 
Be  it  known  therefore  unto  you,  that  the 
salvation  of  God  is  sent  unto  the  Gentiles,  and 
that  they  will  hear  it.  And  when  he  had  said 
these  words,  the  Jews  departed,  and  had  great 
reasoning  among  themselves.  And  Paul  dwelt 
two  whole  years  in  his  own  hired  house,  and 
received  all  that  came  in  unto  him,  j)reaching 
the  kingdom  of  God,  and  teaching  those  things 
which  concern  the  Lord  Jesus  Christ,  wdth  all 
confidence,  no  man  forbidding  him.  Acts  xxvii. 
and  xxviii. 


X. 


■Ir 


JULroS,  THE    CENTUEION    OF   PAUL  S    VOYAGE   TO 
EOME. 

Tlie  island  of  PauVs  sliipioreck  was  called 
Melita^  wliicli  we  liave  no  doubt  is  the  Malta 
of  our  times.  Almost  all  the  local  traditions 
of  Malta,  about  Paul  and  the  incidents  or  cir- 
cumstances of  the  voyage,  and  of  the  wi'ecking 
of  the  vessel  as  given  in  the  Acts,  are  approved 
of  by  Dr.  Kitto,  Mr.  Smith,  of  Jordan-Hill,  and 
by  other  recent  and  able  writers.*     So  well 

*  A  knowledge  of  the  ships  and  navigation  of  the  ancients,  and  of 
the  form  and  structure  of  Greek  and  Roman  vessels,  and  of  the  way 
in  which  they  were  worked,  and  of  the  trade  and  travel  carried  on  in 
the  apostle's  day  between  Alexandria  and  Europe,  removes  many  of 
the  difficulties  that  at  first  seem  to  rise  up  in  the  minds  of  inquiring 
students  as  they  read  the  history  of  Paul's  voyage  to  Rome.  In  the 
great  and  scholarly  works  of  the  late  Admiral  Sir  Charles  Penrose, 
and  also  of  James  Smith,  Esq.,  and  of  Conybeare  and  Howson,  this 
whole  subject  has  been  ably  treated.  The  eye  of  a  sailor  and  the 
pen  of  the  scholar  have  been  so  united  in  these  works  for  the  eluci- 
dation of  the  voyage  and  wrecking  of  the  apostle,  that  but  little  more 
can  be  desired. 

20T 


208  JULIUS    THE    CENTURION. 

satisfied  are  we  of  tliis,  that  we  consider  it  time 
lost  to  refute  the  opinion  that  the  island  of  the 
shipwreck  was  Venice  or  Meleda  in  Dalmatia, 
The  Malta  of  our  day  was  the  Melita  of  the 
Acts.  Nor  is  there  any  difficulty  about  Adria, 
for  the  Adriatic  sea,  according  to  ancient  usage, 
means  all  the  Mediterranean  between  Greece 
on  the  one  side  and  Italy  and  Sicily  on  the 
other.  It  was  sometimes  called  the  Gulf  of 
Adria. 

And  when  it  was  determined — decided  upon 
by  Festus  the  Roman  governor.  This  does  not 
mean,  however,  that  any  violence  was  done 
either  to  the  free-agency  of  the  apostle  or  of  the 
Roman  governor.  It  was  God's  purpose  that 
Paul  should  stand  before  Caesar  in  Rome ;  and 
for  the  fulfilling  of  that  purpose,  the  apostle 
himself  is  left  free  to  make  his  appeal  to  the 
emperor,  and  the  authorities  acting  according 
to  their  own  judgment  and  pleasure  determined 
to  send  him.  We  probably  means  Paul,  Timo- 
thy, Aristarchus,  and  Luke  the  writer,  as  well 
as  other  prisoners.  Paul's  companions  were 
not  sent  as  criminals  or  prisoners,  but  went  as 


JULIUS   THE    CENTURION.  209 

his  Mends  and  fellow  laborers  wlio  felt  a  deep 
sympathy  for  him,  and  thus  desired  to  show 
their  love  for  the  cause  in  which  he  was  labor- 
ing and  for  which  he  suffered  so  much.  This 
Aristarchus  is  probably  the  same  who  is 
mentioned  Col.  iv.  10,  and  if  so,  for  some  cause 
or  other,  he  was  also  made  at  a  subsequent 
time  the  apostle's  fellow-prisoner.  The  cen- 
turion of  Capernaum,  and  the  centurion  in 
command  at  the  crucifixion,  saw  and  heard 
the  Lord  Jesus  themselves  in  the  days  of  his 
flesh ;  but  Cornelius,  the  centurion  of  Cesarea, 
and  Julius,  the  centurion  Avho  had  charge  of 
Paul  during  his  voyage  and  shi^Dwreck  on  his 
way  to  Rome,  do  not  appear  to  have  known 
an}' thing  of  our  Lord  except  what  they  learned 
from  the  apostles  Peter  and  Paul.  And 
though  this  fact  may  seem  scarcely  worthy  of 
note,  it  is  not  without  signification.  For  it 
proves  to  us  that  the  Gospel  preached  by 
Christ's  ministers  has  the  same  effect  that  it 
had  when  preached  by  himself  And  this  is 
according  to  his  promise  and  to  his  prayer  in  be- 
half of  all  who  should  hear  of  him  and  believe 


210  JULIUS    THE    CENTUEION. 

upon  him  tlirougli  tlie  "Word ;  that  is,  the  doc- 
trines which  he  commanded  his  ministering 
servants  to  teach  and  preach  in  all  the  world. 
Accordingly,  when  Peter  preached  to  the  cen- 
turion at  Cesarea,  and  Paul  became  acquainted 
with  the  centurion  who  had  charge  of  him  to 
take  him  to  Kome,  we  suppose  the  effect  was 
similar  to  that  produced  on  those  who  bsCw  our 
Lord's  miracles  and  witnessed  his  conduct 
amid  his  sufferings  and  in  death. 

1.  The  circumstances  under  which  we  first 
make  the  acquaintance  of  the  centurion  Julius, 
the  Roman  officer  in  command  during  the  voy- 
age and  shipwreck  of  Paul  on  his  way  to  Rome, 
are  worthy  of  consideration.  When  the  ship 
struck  and  was  about  to  be  dashed  to  pieces  by 
the  violence  of  the  sea,  we  find  the  military 
authority  of  Rome  on  board  the  "wrecking  ship. 
A  number  of  prisoners  were  crowded  together 
in  that  ship  on  their  way  to  the  imperial  city. 
It  was  natural  at  such  a  time  that  every  one 
should  try  to  save  himself,  and  that  the  prison- 
ers should  not  only  save  themselves  from  a 
grave  in  the  sea,  but  escape  also  from  their 


JULIUS    THE    CENTURION,  211 

keepers.  But  the  soldiers  knowing  that  if  this 
should  happen  they  would  be  blamed,  pro- 
posed to  put  the  prisoners  to  death  to  prevent 
the  possibility  of  censure  for  their  escape. 
Here  it  is  that  the  centurion  Julius  arrests  our 
attention.  Being  in  command,  his  authority  is 
used  to  prevent  the  killing  of  the  prisoners. 
Not  that  he  was  less  familiar  than  his  soldiers 
to  deeds  of  cruelty  and  blood,  but  because  of 
his  regard  for  Paul.  He  does  not  seem  to  have 
had  any  care  for  the  lives  of  the  other  prisoners, 
but  wishing  to  save  Paul,  he  kept  them  from 
their  j)urpose. — Acts  xxvii.  43. 

But  why  did  the  centurion  desire  to  save  the 
apostle?  We  are  told  when  it  was  decided 
that  Paul  should  be  sent  into  Italy,  that  he  was 
delivered  with  other  prisoners  "  unto  one 
named  Julius,  a  centurion  of  Augustus'  band, 
and  that  when  the  ship  touched  at  Si  don," 
Julius  courteously  entreated  Paul,  and  gave 
him  liberty  to  go  unto  his  friends  to  refresh 
himself.  Verses  1-3.  Here  is  a  happy  contrast. 
A  military  officer  shows  more  kindness  to  the 
apostle  than  his  o^vn  countrymen,  or  the  civil 


212  JULIUS    THE    CENTUEION. 

authorities  have  done.  Felix  and  Festus  and 
the  Jews  were  unreasonable  in  their  enmity  and 
prejudices.  But  should  we  not  expect,  in  the 
military  profession,  and  on  the  part  of  those 
who  are  educated  to  be  gentlemen  and  to  have 
the  command  of  bodies  of  men,  and  to  be  in- 
trusted with  the  most  important  events  and 
negotiations,  such  lofty  sentiments,  such  a  keen 
sense  of  honor,  and  such  nobleness  and  gene- 
rosity as  to  overcome  all  prejudice,  and  to  treat 
those  in  their  power  not  only  with  justice  but 
with  kindness.  This  we  are  prepared  to  ex- 
pect from  this  man's  education  and  profession, 
and  such  was  in  fact  the  conduct  of  all  the  cen- 
turions referred  to  in  the  Gospel. 

Julius  belonged  to  Augustus'  band — Cohors 
Augusta — was  the  emperor's  body  guard.  Le'p- 
siu-s  on  Tacitus,-  His.  lib.  ii.,  says  he  has  identi- 
fied the  very  name  of  this  cohort  on  an  ancient 
marble.  (See  also  Suetonius'  Nero.)  This 
band,  therefore,  has  no  reference  to  the  city  of 
Sebaste,  but  to  service  in  immediate  connection 
with  the  emperor.  It  was  a  cohort  belonging 
particularly  to  the  emperor,  or  had  charge  of 


JULIUS   THE    CEISTTUKION.  213 

his  palace  and  person.  Julius,  then,  was  not 
an  ordinary  officer.  He  had  been  selected  be- 
cause of  his  eminent  character  and  services  for 
a  post  of  peculiar  trust.  He  must  then  have 
possessed  more  intelligence  than  most  others; 
was  no  doubt  well  acquainted  with  the  world ; 
a  good  judge  of  men  ;  has  travelled  and  read 
much ;  conversed  with  the  most  intelligent  of 
many  countries  and  nations  ;  is  qualified  to  give 
information  and  advice  at  a  moment's  notice  to 
the  emperor.  He  has  been  to  Judea,  and  is 
now  returning  to  Rome,  and  the  prisoners  are 
put  under  his  care.  He  was  able  at  once  to  see 
that  Paul,  though  a  man  of  rather  small  statui'e 
and  no  great  bodily  presence,  was,  however,  no 
common  man.  Paul  was  now  full  of  years. 
Has  been  a  minister  of  Jesus  Christ  for  nearly 
thirty  years.  And  as  a  man's  appearance,  his 
expression  of  face,  is  modified  by  the  society  he 
keeps,  the  business  he  follows,  and  more  than 
all  by  the  sentiments  he  indulges,  so  no  doubt 
to  some  extent  the  apostle's  countenance  was 
an  index  to  his  principles  and  feelings.  There 
are  of  course  exceptions,  but  somehow  or  other 


214  JULIUS   THE    CENTURION, 

religious  creeds  are  seen  even  in  the  shape  and 
exj^ression  of  men's  faces.  Long  continued 
thought  and  deep  feelings  mould  the  counte- 
nance. Paul's  face,  then,  must  by  this  time 
have  beamed  with  lofty  motives  and  heavenly 
hopes.  Nor  would  such  an  observing  officer  as 
this  centurion  fail  to  become  acquainted  with 
the  malice  of  his  enemies,  or  to  have  heard  of 
the  selfishness  and  bribery  of  his  judges,  nor 
would  he  overlook  the  zeal  and  self-denial,  and 
ungrudging,  whole-hearted  devotion  of  the  aj^os- 
tle  to  the  service  of  Christ.  How  long  the  cen- 
turion has  been  absent  from  Kome  we  do  not 
know ;  nor  how  long  he  was  at  Cesarea ;  but  it 
is  probable  as  Paul  was  a  Roman  citizen,  and 
had  been  two  years  in  prison  at  Cesarea,  that' 
he  had  learned  something  of  him  before  the 
voyage  commenced.  And  as  Paul  was  famed 
for  learning  and  eloquence,  and  had  several 
times  been  permitted  to  make  an  oration  in  his 
behalf,  it  is  not  at  all  impossible — but  is  in- 
deed very  probable — that  Julius  had  at  some 
time  heard  the  apostle  plead  his  cause  before 
some  of  the  distinguished  persons  of  Cesarea ; 


JULIUS   THE   CENTURION.  215 

had  heard  the  wonderful  story  of  his  conversion ; 
and  how  he  had  been  persecuted,  and  was  still 
willing  to  preach  and  suffer  and  die  for  the 
faith  he  had  once  endeavored  to  destroy.  It  is 
not  asking  too  much  to  believe  that  he  was 
more  or  less  acquainted  with  Paul's  history  be- 
fore he  received  him  as  a  j^risoner  to  be  con- 
veyed to  Rome.  And  as  a  man  of  the  world, 
with  the  clear  eye  of  a  well-educated  and  tra- 
velled officer,  and  comparatively  without  the 
malice  or  j^rejudices  of  sects  or  race,  he  was 
satisfied  that  Paul  was  a  man  greatly  misrepre- 
sented and  abused,  and  was  a  man  of  an  extra- 
ordinaiy  character.  He  could  see  that  Paul 
was  a  man  of  great  learning  and  of  intellectual 
power ;  that  he  was  not  ignorant,  vain,  self 
conceited,  nor  morbid,  nor  devoted  to  pleasure, 
nor  the  seeking  of  fimie  nor  power.  He  felt 
satisfied  that  his  motives  were  pure ;  that  he 
Avas  neither  knave  nor  fanatic.  There  was 
something  about  the  apostle  that  at  once 
attracted  the  intelligent  Roman  officer's  kind 
regards,  and  this  impression  would  only  be  the 
deeper,  if  he  had  previously  learned  anything 


216  JULIUS   THE    CEISTTUEIOK. 

of  his  character  or  of  his  doctrines  that  caused 
him  to  feel  a  peculiar  interest  in  him,  and  wish 
to  preserve  his  life  for  their  sake.  What  was 
it,  then,  that  attracted  the  kind  regards  of  the 
Koman  officer?  It  could  not  have  been  his 
sacerdotal  character.  For  Paul  was  not  of  the 
Levitical  tribe,  nor  did  he  wear  priestly  robes. 
Indeed  it  would  seem  that  but  few  Jewish 
priests,  but  few  of  the  tribe  of  Levi,  ever  be- 
came Gosj)el  ministers.  We  read  in  Acts  vi.  7, 
that  a  great  company  of  the  priests  were  obe- 
dient to  the  faith ;  but  we  do  not  hear  of  them 
again.  There  is  no  record  of  any  of  them  hav- 
ing become  Christian  ministers.  At  all  events 
Paul  was  not  a  priest.  There  is  in  fact  but  one 
priest  who  has  power  to  mediate  between  God 
and  man  :  the  "  great  High  Priest,  who  has 
passed  into  the  heavens."  The  Church  has  had 
prophets  and  apostles,  and  now  has  evangelists, 
pastors  and  teachers,  but  only  one  priest — 
Jesus  Christ.  It  was  not,  therefore,  because 
Paul  claimed  any  peculiar  attention  as  a  priest 
that  the  centurion  desired  to  save  him. 

The  Adramittium  of  the  naiTative  was  not 


JULIUS    THE    CENTURION.  217 

Hadrumatum  of  Afiica,  as  some  say,  and  have 
thereby  brought  confusion  into  the  history,  but 
the  Adramittium  of  Asia  Minor.  At  M}Ta  of 
Lycia,  a  flourishing  seaport  in  Asia  Minor,  the 
centui'ion  transfers  the  prisoners  into  a  ship 
laden  with  corn,  bound  from  Alexandria  to 
Rome.  Tliis  was  a  large  ship — five  hundred 
tons — having  on  board,  beside  her  cargo,  two 
hundred  and  seventy-six  persons.  The  voyage 
with  corn  from  Egypt,  which  Avas  then  the 
granary  of  the  Roman  Empire,  to  Italy  was  a 
common  one,  and  this  course  from  Alexandria 
to  Puteoli  the  ordinary  one.  Lardiner  has  also 
proved  that  it  was  common  at  this  time  to  send 
prisoners  from  Judea  and  other  provinces  to 
Rome.  Nor  was  it  strange  that  this  vessel  was 
found  at  Lycia,  for  not  having  the  compass, 
they  pursued  a  circuitous  route,  scarcely  ever 
going  out  of  sight  of  land. 

The  progress  of  this  vessel  seems  to  have 
been  beset  with  many  dangers.  And  by  and 
by,  we  find  the  centurion  following  the  advice 
of  the  master  and>  owner  rather  than  taking 
the  counsel  of  Paul.     This  was  natural.     Paul 

10 


218  JULIUS   THE    CElSTTUEIOlSr. 

was  neitlier  owner  nor  pilot,  nor  Avas  lie  an  old 
mariner.  The  centurion  may  have  thought  this 
is  a  subject  out  of  his  line ;  but  still  he  found, 
in  the  end,  that  Paul  was  right,  even  about 
navigating  the  ship. 

Read  here  verses  9,  10,  11,  12  of  chapter 
xxvii. 

As  nearly  as  we  can  make  it  out,  the  case 
was  on  this  wise  :  The  direct  course  of  the  ship 
would  have  been  along  the  north  coast  of  the 
island  of  Candia,  anciently  called  Crete.  This 
island  is  about  forty  miles  broad  and  one  hun- 
dred and  eighty  miles  long.  It  would,  there- 
fore, have  been  a  guide  to  the  mariners  for  at 
least  two  hundred  miles.  But  the  wind  blow- 
ing from  the  northwest,  instead  of  going  along 
the  northern  shore  of  this  island,  they  steered 
under  its  shelter  on  the  south  side,  until  they 
passed  Salmone  and  came  to  a  place  called 
Fair  Havens.  Here  a  difference  of  oj^inion 
arises  as  to  what  should  be  done.  As  they 
had  neither  compass  nor  steam,  and  the  winter 
Avas  upon  them,  and  the  safe  season  for  navi- 
gating the  Mediterranean  was  over,  it  was  pro- 


JULIUS    THE   CENTURION".  219 

posed  to  spend  the  winter  there  or  at  some 
port  on  the  southern  coast  of  Candia,  or  to 
double  Cape  Matala,  and  try  to  get  to  Phenice, 
some  fifty  miles  farther,  where  there  was  a 
more  commodious  harbor.  Paul  advised  them 
to  remain  at  Fair  Havens ;  but  the  oj)inion  of 
the  master  and  ship-owner  prevailed,  and  they 
attempted  to  reach  Phenice,  and  with  what 
result  we  shall  soon  see.  Accordingly  they 
hoist  anchor  and  give  their  sails  to  the  breeze 
for  the  poi-t  of  Phenice,  and  with  a  few  hours 
of  fair  wind  would  have  reached  it ;  but  a  ty- 
l^hoon  comes  after  them  from  the  northeast, 
and  it  is  in  vain  they  tiy  to  get  to  the  desired 
haven.  All  they  can  do  is  to  let  the  vessel 
scud — drive  before  the  wind — and  instead  of 
gaining  Phenice,  they  come  up  under  the  lee 
of  Clauda,  an  island  twenty  or  thirty  miles 
south  of  Phenice.  But  now  something  must 
be  done,  for  they  are  rushing  to  certain  destruc- 
tion on  the  quicksands  of  Africa.  But  it  seems 
that  then  as  now,  every  ship  had  a  boat  or 
boats,  and  that  as  the  ships  in  those  times  for 
the  most  part  crept  along  the  coast  and  kept 


220  JULIUS    THE   CENTURION. 

ujD  an  almost  every  day's  communication  witli 
the  land,  so  the  boat  was  not  taken  up  and 
secured  on  deck  as  with  us  at  the  commence- 
ment of  the  voyage,  but  was  kept  on  the  water 
attached  to  the  stern  by  a  rope,  ready  for  use, 
as  we  have  often  seen  them  tied  to  the  steam- 
ers on  the  Mississippi  Kiver.  Hence  we  are  told 
that  they  secured  the  boat — that  is,  took  it 
upon  board  the  vessel  so  as  to  keep  it  from 
being  swamped,  and  "  undergirded  the  ship  "  * 
— "frapped  it,"  which  means  passing  strong 
ropes  under  and  around  her  hull,  to  strengthen 
and  prevent  her  from  springing  a  leak  or  going 
to  pieces  under  the  blows  of  the  heavy  seas 
that  struck  her. 

Then  they  "strake  sail,"f  that  is,  set  the 

*  Lord  Anson,  in  his  voyage  round  the  world,  speaking  of  a  Span- 
ish man  of  war  in  a  storm,  says,  "  they  were  obliged  to  throw  over- 
board all  their  upper-deck  guns,  and  take  six  turns  of  the  cable  round 
the  ship,  to  prevent  her  opening."  Other  cases  are  also  cited  in  the 
books. 

f  Several  expressions  are  used  here  that  are  obscure.  It  is  evi- 
dent they  lightened  the  ship  by  casting  over  the  cumbrous  wares. 
The  tackling  means  anchors,  cables  and  baggage  not  absolutely  neces- 
sary. By  straking  sail  is  probably  meant  letting  down  the  mast,  or 
cutting  it  away.     They  were  already  under  bare  poles. 


JULIUS    THE    CENTURION.  221 

storm  sails  so  as  to  steady  the  vessel,  and 
steered  as  nearly  as  they  could  in  a  north- 
westerly course.  But  on  the  third  day,  the 
tempest  continuing  violent,  they  threw  over- 
board the  heavy  tackling  of  the  ship.  This 
proves  that  she  was  now  leaking,  and  that  they 
judged  it  necessary  to  lighten  her  as  much  as 
possible.  Then  followed  many  days  of  dark- 
ness and  most  painful  uncertainty.  Neither 
sun  nor  stars  appeared — no  compass — no  vision 
of  land.  They  knew  not  what  moment  they 
might  be  dashed  to  pieces  on  rocks,  or  driven 
on  a  lee  shore.  The  vessel  is  strained  more 
and  more,  and  the  leaking  increases.  If  she  is 
not  dashed  to  pieces,  she  must  soon  sink  in  the 
waves.  What  ^^dld  emotions — what  feelino-s, 
fears  or  hopes  must  have  filled  the  minds  of 
this  crowd  of  two  hundred  and  seventy-six  per- 
sons, as  they  contemplated  the  prospect  of  be- 
ing Avi'ecked  on  some  unknown  coast !  But 
now  we  see  the  blessing  of  ha^^ng  a  man  of 
God  on  board.  One  whose  heart  is  stayed  upon 
God,  and  can  hold  intercourse  with  heaven  by 
prayer. 


222  JULIUS   THE    CENTURION. 

Paul's  visio]!ir. 

2.  "But  after  long  abstinence,  Paul  stood 
forth  in  the  midst  of  them,  and  said.  Sirs,  ye 
should  have  hearkened  unto  me,  and  not  have 
loosed  from  Crete,  and  to  have  gained  this 
harm  and  loss.  And  now  I  exhort  you  to  be 
of  good  cheer :  for  there  shall  be  no  loss  of  any 
man's  life  among  you,  but  of  the  ship.  For 
there  stood  by  me  this  night  the  angel  of  God, 
whose  I  am  and  whom  I  serve,  saying.  Fear 
not,  Paul ;  thou  must  be  brought  before  Caesar ; 
and  lo,  God  hath  given  thee  all  them  that  sail 
with  thee.  Wherefore,  sirs,  be  of  good  cheer : 
for  I  believe  God,  that  it  shall  be  even  as  it 
was  told  me.  Howbeit,  we  must  be  cast  upon 
a  certain  island." 

Whose  J  am,  with  the  correlative,  wJiom 
J  serve,  is  the  whole  of  religion.  To  belong 
to  God  is  the  height  of  our  faith  and  happi- 
ness. Every  blessing  is  comprehended  in  this 
— that  we  are  God's,  and  that  we  serve  him 
with .  all  our  mind  and  with  all  our  soul  and 
with  all  our  strength.     Surely  these  were  glad 


JULIUS   THE    CENTURIOlSr.  223 

tidings — good  news,  and  emj^liatic,  too,  every 
one  is  to  be  saved — not  one  of  tlie  two  liundred 
and  seventy-six  persons  on  board  is  to  be  lost 
by  the  wreck.  Tliey  were  all  sinners,  and  all 
except  three  or  four,  heathens,  yet  all  are  to  be 
saved  for  the  sake  of  Paul,  the  servant  of  Jesus 
Christ.  The  wicked  are  often  delivered  from 
temporal  afflictions  for  the  sake  of  the  pious 
among  whom  they  live.  The  tares  are  allowed 
to  grow  for  the  sake  of  the  \theat.  Tliis  was 
God's  gracious  opportunity.  It  was  man's  ex- 
tremity. Helpless,  comfortless,  cheerless,  hope- 
less— it  was  God's  favored  moment  to  appear 
for  the  help  of  his  servants.  "  And  God  shall 
help  her,  and  that  right  early,"  that  is  most  oj)- 
portunely.  And  we  have  here  also  an  illustra- 
tion of  the  apostle's  sincerity  and  boldness.  For 
if  he  is  not  truly  authorized  as  a  messenger  of 
heaven  to  make  sucli  a  promise — if  he  is  de- 
ceived himself,  or  is  seeking  to  impose  upon 
others — soon  his  prophecy  wdll  fail  and  destroy 
his  reputation  and  show  that  the  faith  he  pro- 
fessed is  a  miserable  delusion.  But  he  says,  I 
know  that  it  shall  be  just  as  I  have  said,  for 


224  JULIUS    THE    CENTUEIOlSr. 

"  tliere  stood  by  me  tliis  niglit  tlie  angel  of 
Grod,"  and  I  know  it  shall  be  as  God  has  said. 
Two  things  here  must  have  arrested  the  atten- 
tion of  the  other  prisoners,  and  especially  the 
master  and  ship-owner ;  namely,  that  they  had 
made  a  mistake  about  leaving  Fair  Havens, 
and  that  Paul's  sagacity  as  a  seaman  was  to  be 
relied  on  more  than  theirs ;  and,  secondly,  that 
now  he  had  what  they  had  not,  a  communication 
from  the  Su]3reme  Being — "  the  angel  of  God, 
whom  he  served" — ^had  declared  to  him  the 
particulars  of  their  escape  which  he  had  gladly 
announced  to  them.  For  the  apostle  was  care- 
ful to  let  them  know  that  it  was  not  from  his 
own  natural  sagacity  or  superior  seamanship, 
nor  by  magic  or  witchcraft,  that  he  was  able 
to  give  them  so  joyful  an  assurance,  but  that  it 
was  from  the  God  of  heaven  whom  he  served. 
He  honors  his  blessed  master  by  telling  them 
that  all  he  knew  on  the  subject  had  been  re- 
vealed to  him.  The  centui^ion  must  now  have 
felt  more  than  ever  an  interest  in  him,  when  he 
discovered  that  he  held  direct  communication 
with  heaven.     If  he  was  favorably  impressed 


JULIUS    THE    CENTURION.  225 

with  his  prisoner  when  he  first  received  him  at 
Cesarea — if  he  felt  an  interest  in  him  because 
of  his  learning,  eloe[uence,  sincerity  and  zeal, 
or  because  he  seemed  to  him  to  be  a  persecuted 
man,  having  a  clear  head,  an  honest  heart  and 
a  good  conscience,  how  much  more  may  we 
suppose  that  he  felt  concerned  for  his  safety, 
when  he  saw  that  he  was  filled  with  the  in- 
spiration of  the  most  high  God  ?  If  he  had 
admired  him  before,  because  his  skill  and  know- 
ledge had  enabled  him  to  give  an  advice  about 
wintering  at  Fair  Havens,  which  was  better 
than  the  opinion  of  the  owner  of  the  shijo,  and 
wiser  than  all  the  wisdom  of  the  army  and 
navy  on  board  the  ship,  how  much  more  must 
he  have  reverenced  him  now  as  one  whose  wis- 
dom was  directly  from  heaven  ?  And  must  he 
not  also  have  been  constrained  to  believe  that 
the  religion  taught  by  such  a  man  was  the  true 
religion  ? 

And  the  history  is  the  more  remarkable  just 
here,  because  it  shows  how  completely  Paul, 
though  a  prisoner,  is  now  the  actual  master  of 
the  vessel.     In  fact,  he  is  in  command,  and  not 

10* 


226  JULIUS   THE    CENTUEIOF. 

tlie  ship's  master  nor  tlie  captain  of  tlie  guard. 
It  was  under  Paul's  orders  tlie  soldiers  cut  the 
ropes  of  the  boat  and  let  her  fall  into  the  sea, 
thereby  seeming  to  deprive  themselves  of  the 
best,  if  not  the  only  means  left  for  effecting 
their  escape.  Here,  again,  we  see  how  true 
courage  makes  one  a  majority.  We  see  how 
completely  a  man  of  mind — one  mind  self  pos- 
sessed and  stout-heaj?ted,  and  at  perfect  peace 
ivith  itself,  and  stayed  upon  God,  gains  an 
ascendency  over  others.  Tinily,  it  was  sublime. 
Paul  the  despised  Jew — the  prisoner  under  vari- 
ous charges  in  custody  of  soldiers — on  his  way 
to  the  Mamertine  dungeons — yes,  this  is  the 
man  who,  when  all  on  board  are  exhausted  by 
anxiety,  fear,  toil  and  fasting,  stands  up  and 
says :  "  I  pray  you,"  excellent  sirs,  master,  ship- 
owner, Koman  commandant,  and  soldiers  and 
mariners,  fellow  prisoners — all  of  you,  "  I  pray 
you  take  some  meat :  for  this  is  for  your  health : 
for  there  shall  not  a  hair  fall  from  the  head  of 
any  of  you."  "  Then  were  they  all  of  good  cheer, 
and  they  also  took  some  meat."  This  was  j)ro- 
bably  the  only  thing  like  a  meal  they  had  taken 


JULIUS    THE    CENTUKIOl^T.  22*7 

since  the  beginning  of  tlie  storm.     And  after 
tlius  refreshing  themselves,  we  find  them  again 
using  the  means  that  seemed  best  calculated  to 
secui-e  their  escape.     Tliey  lightened  the  ship 
by  casting  the  corn  into  the  sea.     JSTor  could  it 
at  this  time  have  escaped  so  intelligent  a  man 
as  the  centurion,  to  observe  how  much  more 
confident  and  composed  the  apostle  was  than 
the  rest  of  the  company.     He  alone  could  say 
anything  hopeful.     He  alone  could  say :  "  Sirs, 
be  of  good  cheer :  for  I  believe  God,  that  it 
shall  be  even  as  it  was  told  me."     Blessed  in- 
deed is  the  gift  of  faith.     Blessed  is  he  that 
believes  God!     This  is  happiness.     This  is  a 
refuge  that  never  fails.     Here  is  the  source  of 
true  courage.     The  heart  stayed  upon  God  can 
well  afford  to  be  magnanimous,  cheerful,  fear- 
less.    "  I  fear  God,  and  know  no  other  fear,"  is 
truly  sublime."^ 

1.  The  accuracy  of  FauVs  prediction  is  re- 
marlcaUe.  The  vessel  was  to  be  lost,  and  they 
were  to  be  cast  upon  a  certain  island,  yet  not  a 
soul  on  board  was  to  perish.     He  himself  was 

*  "  Je  crains  Dieu,  et  n'ai  point  d'autre  craiate." 


228  JULIUS  THE  centurion. 

to  be  l-)rouglit  before  the  emperor.  It  miglit 
have  seemed  probable  that  they  would  be 
wrecked  on  an  island  where  there  were  so 
many,  and  that  a  few  of  the  persons  would  be 
saved,  but  who  could  confidently  declare  that 
every  one  on  the  ship  should  escape  from  a  wa- 
tery grave  ?  This  prediction  he  could  not  have 
.  made  without  divine  authority.  But  each  and 
every  particular  of  the  prophecy  was  verified. 

2.  The  conversion  of  Paul  has  long  been  re- 
garded by  Lord  Littleton  and  others  as  one  of 
the  strongest  arguments  in  behalf  of  Christ- 
ianity. But  if  the  argument  from  his  conver- 
sion is  so  irresistible  now,  why  was  it  not 
equally  so  when  the  centurion  was  made  ac- 
quainted with  it  from  the  apostle's  own  lips  ? 
Surely,  the  demonstration  of  the  truth  of  the 
religion  he  professed  from  his  own  account  of 
his  conversion  when  it  was  accompanied  by 
prophecies  and  miracles  that  proved  him  to  be 
in  communication  with  God,  could  not  have 
been  weaker  than  it  is  now.  We  should 
think  the  conviction  on  such  a  mind  as  that 
of  the  centurion,  under  all  the  circumstances. 


JULIUS    THE    CENTURIOlSr.  229 

must   been  very  strongly  in   favor  of  Clirist- 
ianity. 

3.  Let  us  observe  also  in  this  history  a  re- 
markable illustration  of  the  philosophical  Bible 
tnith,  that  God  is  sovereign  and  man  is  free. 
The  apostle  pointedly  declares  to  the  centurion  : 
"  Except  these  abide  in  the  ship,  ye  cannot  be 
saved."    Verse  31.     By  which  we  understand 
the  apostle  at  one  blow  to  cut  the  Gordian 
knot  about  sovereignty  and  free  agency.     He 
has  declared  that  the  angel  of  God  has  told 
him  that  every  soul  is  to  be  saved  from  the 
\^olence  of  the  sea,  and  he  "  believes  God  that 
it  shall  be  even  as  it  was  told  him ;"  yet  here 
he  says,  the  means  adapted  to  prevent  our  per- 
ishing must  be  used :  "  These  must  abide  in 
the  ship,  or  ye  cannot  be  saved."    The  end  and 
the  means  must  always  go  together.     They  are 
always  so  in  the  divine  mind.     To  trust  to 
means  is  to  despise  God,  and  to  neglect  the 
use  of  the  means  he  has  appointed  is  presump- 
tuous; is  wicked;  is  to  tempt  God.     It  was 
God's  purpose  that  all  should  be  saved  from 
death  at  that  time,  and  in  order  to  this  result 


230  JULIUS    THE    CENTURION. 

it  was  liis  purpose  tliey  should  all  remain  in 
tlie  ship.  "  Almighty  God,"  says  the  pious 
Burkitt,  "  likes  not  to  be  tied  to  means  himself, 
but  it  is  his  pleasure  to  tie  us.  Sometimes,  to 
show  his  sovereignty,  he  is  pleased  to  work 
without  means ;  sometimes,  to  show  his  omni- 
potence, he  works  against  means.  The  fire  shall 
not  burn,  the  water  shall  not  drown,  the  iron 
shall  swim,  the  sun  shall  stand  still.  The 
First  Cause  can  suspend  the  power  of  second 
causes  when  he  pleases.  But  as  the  care  of 
the  end  belongs  to  God,  so  the  care  of  the 
means  belongs  to  us,  and  must  be  used  when 
they  may,  and  where  they  can  be  used.  Ac- 
cordingly here  the  mariners,  in  order  to  their 
own  and  others'  preservation,  stay  in  the  ship, 
lighten  it,  undergird  it,  cast  out  their  anchors, 
hoist  up  the  mainsail,  loose  the  rudder-bands, 
and  do  everything  to  their  preservation  which 
was  needful.  The  purpose  of  God  to  prolong 
our  lives  must  not  lessen  our  care  for  the  pre- 
servation of  our  lives  :  when  God  has  ordained 
and  appointed  means,  we  cannot  ex23ect  to  find 
safety  in  the  neglect  of  those  means."     Human 


JULIUS   THE   CENTURION.  23X 

means  are  not  to  be  neglected  because  we  have 
gracious  and  sovereign  promises,  but  tlie  ratlier 
to  be  diligently  used.  The  certainty  of  an 
event  as  seen  by  God  does  not  render  it  im- 
proper for  us  to  use  the  means.  The  determin- 
ing of  the  event  comprehends  the  means  requi- 
site to  eifect  it.  And  it  is  our  duty  to  use 
these  means  as  they  are  put  into  our  power  and 
according  to  the  divine  directions,  just  as  dili- 
gently as  if  we  could  save  ourselves,  and  then 
to  trust  in  the  grace  of  God  as  wholly  as  if  we 
could  do  nothing  at  all.  Salvation  is  of  free 
grace,  through  the  appointed  means. 

4.  We  have  here  an  illustration  of  the  bene- 
fits of  being  in  good  coin])any.  For  Paul's  sake 
the  rest  of  the  prisoners  were  saved  from  death, 
either  from  a  watery  grave  or  from  a  summary 
execution  by  the  soldiers.  One  sinner  destroy- 
eth  much  good.  The  companion  of  fools  shall 
be  destroyed.  But  ten  righteous  men  would 
have  saved  Sodom.  For  the  elect's  sake  the 
evil  days  are  shortened.  Let  young  people 
then  remember  that  human  history  is  full  of 
illustrations   of  the   truth    of   the  fable   that 


232  JULIUS    THE    CEI^TURIOjST. 

teaches  the  danger  of  bad  company.  The  les- 
sons of  our  streets  and  of  every-day  life  demon- 
strate its  truth.  Common  sense  as  well  as  the 
Bible  warns  us  to  beware  of  evil  doers. 

5.  If  you  ask  us  whether  or  not  Julius,  the 
centurion  of  Paul's  voyage  and  shipwreck,  be- 
came a  Christian,  we  answer  that  our  history  is 
altogether  silent  on  the  subject.  We  cannot 
answer  categorically ;  but  we  hoj)e  he  did.  It 
is  seen  from  our  examination  of  the  narration, 
that  he  was  under  the  influence  of  a  man  full 
of  faith  and  of  the  Holy  Ghost ;  of  an  apostle 
who  was  intent,  like  his  great  master,  not  to 
destroy  men's  lives,  but  to  save  them ;  and  to 
save  them  not  only  from  death  temporal,  but 
from  everlasting  death.  And  we  have  seen 
that  there  are  circumstances  in  the  centurion's 
connection  with  the  apostle  well  calculated  to 
convince  him  that  the  apostle's  religion  was  dif- 
ferent from  and  superior  to  that  of  the  Jews 
and  Komans ;  that  by  having  direct  intercourse 
with  heaven,  he  was  clothed  with  credentials 
that  asserted  the  truth  of  the  religion  he  pro- 
fessed; and  we  have  found  that  as  a  centurion 


JULIUS   THE    CENTUEIOlSr.  233 

of  the  royal  Augustan  cohort,  lie  must  have 
been  a  favorite  officer,  a  man  of  superior  merit, 
probably  on  account  of  his  learning,  experience 
and  talents;  that  he  was  intelligent  and  well 
travelled,  and  possessed  of  a  mind  compara- 
tively free  from  prejudice  and  well  disciplined. 
What  then  is  to  hinder  our  belief  that  he  was 
converted  to  Christianity  ?  He  certainly  had 
every  opportunity  to  know  the  truth.  Not 
only  had  he  been  in  the  Holy  Land,  and  been 
made  somewhat  acquainted  with  the  facts  of 
our  Lord's  life,  death,  and  resurrection,  and  of 
Paul's  conversion  ;  for  we  cannot  suppose  such 
a  man  to  have  travelled  from  Rome  to  Judea  at 
that  time,  mthout  having  learned  more  or  less 
about  these  things;  and  then  he  is  in  daily 
contact  mth  Paul  on  the  voyage,  and  has  an 
opportunity  of  hearing  him  preach  for  some 
three  months  that  they  remained  on  the  island, 
where  probably  every  day  Paul  was  the  chap- 
lain of  the  cohort  and  of  his  fellow-prisoners 
and  of  the  crew.  The  centurion  must  have 
known  of  Paul's  miracle,  and  of  his  influence 
among  the  people  of  Melita.     Nor  can  we  be- 


234  JULIUS   THE   CENTURION. 

lieve  tliat  Paul  failed  to  take  pains,  as  far  as 
was  becoming  in  a  prisoner,  to  acquaint  him 
with  the  character  of  Christ  and  the  proofs  of 
his  Messiahship.  And  then  we  must  remember 
that  the  last  mention  we  have  in  the  sacred 
narrative  of  the  centurion,  like  the  first,  is  con- 
nected with  kindness  toward  the  apostle. 
When  they  all  reached  Rome,  chap,  xxviii.  16, 
the  centurion  delivered  his  prisoners  to  the 
captain  of  the  guard,  and  Paul  was  allowed  to 
dwell  by  himself  with  a  soldier  that  kept  him. 
This  is  recorded  as  a  S23ecial  favor  granted  to 
the  apostle,  and  was  doubtless  secured  for  him 
by  the  influence  of  the  centuiion.  And  so  we 
have  no  doubt  the  unusual  liberty  and  kind- 
ness shown  to  Paul,  when  he  was  allowed  to 
dwell  two  years  in  his  own  hired  house  in 
Rome,  and  received  all  that  came  to  him, 
preaching  the  kingdom  of  God,  and  teaching 
those  things  which  concern  the  Lord  Jesus 
Christ,  with  all  confidence,  no  man  forbiddino" 
him  ;  that  all  this  was  obtained  for  him  by  the 
centurion's  favorable  report  of  his  character 
and  conduct.     It  is  not  then,  we  trust,  presum- 


JULIUS  THE  centueio:n".  235 

ing  on  liistory,  to  lioj^e  tliat,  like  the  jailer  of 
Pliilipi3i,  lie  inquired  wliat  lie  sliould  do  to  be 
saved,  and  receiving  a  similar  answer,  was 
made  a  partaker  of  the  great  salvation. 

6.  Deliverances  from  the  perils  of  a  journey 
by  land  or  of  a  sea  voyage,  and  especially  from 
the  dangers  of  a  battle  or  of  a  shipwreck,  call 
for  special  thanksgiving,  and  increased  devo- 
tion to  God  and  the  things  of  eternity. 

T.  We  should  not  allow  ourselves  to  be 
discouraged  because  we  meet  wdth  difficulties 
in  the  way  of  duty.  Joseph  was  a  favorite  ^vith 
his  father  and  with  heaven,  yet  his  early  years 
were  crowded  mth  ^vhat  the  world  calls  bad 
luck  or  sad  mishaps.  Esther  is  left  an  orphan 
in  captivity,  but  her  God  prepares  her  for  the 
crown  of  Persia,  and  then  places  it  on  her 
head,  and  brings  her  to  the  kingdom  to  de- 
liver his  church  and  save  his  people  fi'om 
their  enemies.  The  Hebrews  are  in  the  way 
of  duty,  though  just  after  they  leave  Egyjjt 
they  are  shut  in  at  the  Red  Sea.  Difficulties 
at  the  beginning  of  a  journey  or  of  a  voyage, 
or  at  the  opening  of  a*  new  business,  are  no 


236  JULIUS    THE    CENTUEION. 

signs  tliat  it  is  not  going  to  turn  out  prosper- 
ously. The  proverb  is,  that  "  a  bad  beginning 
has  a  good  end ;"  and  in  the  sense  of  meeting 
with  hindrances  or  obstacles,  it  may  be  re- 
garded as  true.  The  omens  of  Paul's  voyage 
were  both  good  and  bad.  The  worst  feature 
about  it  was  the  bad  company  with  whom  he 
was  to  make  a  long  voyage.  Many  a  convict 
from  Great  Britain  to  Botany  Bay  was  compa- 
ratively innocent  at  the  beginning  of  the  voy- 
age to  what  he  was  when  he  arrived  at  its  end. 
The  associations  of  the  voyage  were  from  bad 
to  worse  all  the  way.  And  so  the  corruption, 
the  utter  loss  of  shame  and  of  self-respect,  has 
often  been  completed,  and  the  way  to  ruin  has- 
tened by  confining  juvenile  offenders  with  those 
that  were  more  skilled  and  hardened  in  crime. 
To  a  man  of  the  education  and  refinement  of 
Paul,  a  long  voyage  mth  such  j)risoners  and 
soldiers  must  have  been  a  severe  trial.  But  it 
was  a  kind  Providence  that  put  such  a  gentle- 
man as  the  Koman  officer,  Julius,  in  command 
of  the  guard  on  that  ship.  Paul  had  appealed 
to  Rome  and  was  to  st^nd  before  Csesar,  think- 


JULIUS   THE    CENTURION.  237 

ing  that,  as  lie  was  a  Roinau  citizen,  lie  could 
find  justice  there  rather  than  among  his  own 
countrymen,  or  at  the  comi;  of  the  pro-consul  at 
Cesarea ;  but  his  voyage  w^s  in  many  respects 
one  of  the  most  disagreeable  and  dangerous  on 
record.  Nevertheless  it  was  God's  will  that  he 
should  testify  of  Jesus  at  Rome.  It  was  not 
then  because  Paul  was  on  board  that  there  was 
a  storm  and  the  vessel  was  lost.  Paul  was  in 
the  way  of  duty,  yet  ever^i^hing  seemed  to  be 
working  against  him.  The  Jews  laid  in  wait 
for  him,  and  when  he  had  escaped  their  hands, 
then  contrary  winds  and  waves  are  against  him. 
The  malice  of  his  enemies,  the  unreasonable 
prejudice  of  his  own  countrymen,  and  the  wars 
of  the  elements,  are  all  permitted  to  work 
against  him;  yet  they  were  all  overruled. 
They  all  worked  together  for  his  good.  And 
if  no  adverse  circumstances  had  followed  this 
voyage,  if  no  Divine  interferences,  no  ship^^Teck 
and  no  miracles,  then  there  had  been  no  chiu'ch 
at  Malta.  "The  Lord  hath  indeed  prepared 
his  throne  in  the  heavens,  and  his  kingdom 
ruleth  over  all."     "  He  maketh  the  wrath  of 


238  JULIUS   THE   CENTURION. 

J* 

man  to  praise  liim,  and  the  remainder  lie  re- 
strainetli."  God  can  make  all  occurrences  and 
events  promote  the  welfare  of  his  holy  Church. 
Why  then  should  we  not  leave  the  government 
of  the  world  in  his  hands,  and  trust  most  lov- 
ingly to  his  gracious  promises  ?  Hitherto  he 
hath  done  all  things  well.  And  his  wisdom, 
power,  and  goodness  are  as  ample  for  the  fu- 
ture as  they  were  for  the  past.  The  absolute 
assurance,  however,  of  God's  promises  is  never 
to  be  construed  into  a  neglect  of  the  appointed 
means.  It  is  God's  plan  to  work  by  miracles 
when  ordinary  means  are  used  to  the  utmost. 
"  The  gods  help  those  who  help  themselves." 
The  Divine  promise  is,  that  God's  presence 
shall  always  go  with  his  servants.  The  Lord 
God  is  a  sun  and  a  shield ;  he  will  give  grace 
and  glory,  and  no  good  thing  will  he  withhold 
from  them  that  walk  uprightly.  He  can  raise 
up  friends  for  them  in  the  darkest  hours,  and 
from  the  most  unexpected  sources.  When  he 
allows  them  to  be  sent  to  prison,  he  will  send 
his  angel  with  them,  and  give  them  a  keeper 
such  as  he  sees  it  is  best  for  them  to  have,  and 


JULIUS   THE   CENTUEION.  239 

give  tliem  favor  in  tlie  sight  of  their  keepers. 
And  if,  as  in  this  case,  saints  and  sinners  are 
mixed  together,  ei*owded  up  on  board  the  same 
shij),  still  God  knows  his  people  and  will 
make  a  great  diiference  between  them  and 
those  that  serve  him  not.  The  special,  gi'acious 
presence  of  God  is  a  sufficient  and  sure  support 
for  his  people  under  all  the  trials  of  life.  It 
was  no  doubt  a  great  comfort  to  the  apostle, 
that  he  had  such  companions  as  Timothy  and 
Aristarchus  for  the  whole,  or  even  a  part  of 
this  voyage,  and  that  he  was  permitted  to  land 
at  Sidon  and  see  the  brethren  there,  and  re- 
ceive refreshments  and  supplies  from  them  for 
his  tedious  voyage ;  and  that  at  Puteoli,  hav- 
ing escaped  the  pei'ils  of  the  wreck,  he  should 
find  brethren  who  entei*tained  him  seven 
days,  and  thence  on  his  voyage  to  Rome, 
till  he  met  other  brethren  who  came  to  meet 
him  "  as  far  as  Appii  Forum  and  the  Three 
Taverns,  whom  when  Paul  saw,  he  thanked 
God,  and  took  courage."  And  after  his  arrival 
in  the  imperial  city,  his  greatest  joy  was  to 
write  to  the  churches  and  to  preach  Jesus  and 


240  JULIUS    THE   CENTUEION. 

the  resurrection,  and  salvation  through  him, 
"both  to  Jews  and  Gentiles.  But  how  blessed, 
how  much  more  triumphant  his  departure  to 
the  New  Jerusalem,  which  is  above,  the  eternal 
city  of  God !  Then  he  finished  his  course  with 
joy,  and  put  on  his  crown  of  glory  and  immor- 
tality. 

"  Dear  Jesus  grant  when  our  work  is  done, 
When  the  battle  's  fought,  the  race  is  run, 
We  may  hear  thy  voice  calling  us  home, 
Across  the  River. 

"  And  though  its  waves  may  be  dark  and  cold, 
May  our  hope  be  bright,  our  faith  be  bold, 
'Till  we  are  gathered  safely  in  thy  fold 

Across  the  River." 
—Mrs.  C.  D.  S.    in  the  "  Pacific  Expositor.''^ 


XL 

THE   CHOICE    OF   A    CALLIIfG    OE   PROFESSION.* 
Lord,  what  wilt  thou  have  me  to  do  ? — Acts  ix.  6. 

The  three  grand  essentials  to  oiir  chief  end, 
wMcli  is  happiness  in  this  life  and  in  the  world 
to  come,  or  as  the  catechism  more  definitely 
and  forcibly  expresses  it,  "  to  glorify  God  and 
enjoy  him  forever,"  are  something  to  do,  some- 
thing to  love,  and  something  to  hope  for.  And 
in  finding  this  something  to  do,  to  love  and  to 
hope  for,  and  in  this  doing,  loving  and  hoj^ing, 
is  the  battle  of  life.  And  a  ^reat  battle  it  is. 
To  be  born  into  life  is  a  victory,  and  to  die  is 
a  battle,  but  whether  unto  victory  or  defeat 
depends  upon  the  manner  of  our  life.     All  tlie 

*  This  is  taken  from  a  discourse  entitled  :  "  Some  thoughts  on  the 
principles  which  should  guide  a  young  man  in  the  choice  of  a  calling 
or  profession,  dchvered  in  Calvary  Church,  San  Francisco,  Sabbatli 
evening,  14th  April,  1861,  as  the  fifth  of  the  series  before  the  Young 
Men's  Christian  Association.     By  Rev.  Dr.  Scott." 

11  2*1 


242  THE    CHOICE    OF   A   PROFESSION. 

way,  however,  from  the  cradle  and  oiir  first 
campaign  into  the  world,  to  the  coffin  and  our 
last  campaign,  AY^en  we  leave  the  field,  it  is  all 
a  battle.  Nor  can  it  be  otherwise.  Nor  is  it 
desirable  it  should  be  otherwise.  Nor  is  it 
wise  or  manly  to  deplore  that  it  is  so. 

Life  is  a  battle,  a  stern  battle,  that  must  be 
fought,  and  fought  all  the  way  up  hill  and 
against  an  enemy's  batteries.  But  were  it  not 
so,  where  were  the  glory  of  success?  If 
there  was  nothing  to  struggle  against,  where 
were  the  honor  of  winning  ?  Opposition  stimu- 
lates courage ;  difficulties  enhance  the  glory  of 
success,  until,  as  the  poet  says,  "  Danger's  self 
is  lure  alone."  It  is  only  the  coward  who  sinks 
into  the  dust  because  a  lion  is  found  in  the 
path,  or  a  mountain  avalanche  has  fallen  across 
the  road.  A  close  view,  if  his  eye  is  fixed  only 
on  going  ahead  in  the  right  way,  will  show 
him  that  the  lion  is  chained,  or  that  there  is  a 
way  over  the  mountain.  There  is  no  lion  in 
the  way  of  duty  that  does  not  quail  before  an 
honest  eye  and  a  bold  heart.  It  is  not  only 
true,  as  Greneral  Jackson  said,  that  "  true  cour- 


THE    CHOICE   OF   A    PEOFESSION.  243 

age  makes  one  a  majority,"  but  it  is  true  the 
brave  "  never  suiTencler."  Tliey  never  die.  The 
flames  may  turn  their  goods  to  ashes  or  con- 
sume their  dwellings.  The  waves  may  swal- 
lo^v  up  their  ships.  Thieves  may  rob  their 
safes  and  carry  off  their  gold;  but  the  truly 
brave  are  never  conquered.  When  they  fall  it 
is  to  live  again.  Their  principles  live.  Theii' 
example  is  imperishable.  The  Sage  of  Marsh- 
field,  in  his  own  dying  words,  still  lives.  Even 
on  earth  they  generally  win  more  than  they 
lose.  The  highest  and  purest  happiness  is 
found  in  a  firm  adherence  to  principle  and  a 
faithful  discharge  of  duty.  Having  ascertained 
our  duty,  then,  we  must  perform  it.  It  is  more 
than  life.  We  must  conscientiously  and  scru- 
pulously live  up  to  our  principles,  if  we  would 
be  happy.  The  consequences  of  doing  our  duty 
belong  to  God.  An  analysis  of  the  text  gives 
us  three  points  that  may  help  us  to  open  up 
our  theme,  which  is   some  thoughts  on  the 

PEIN"CIPLES  WHICH  SHOULD  GUIDE  A  YOUNG  MAN" 
IN  CHOOSING  AN  EMPLOYMENT  OR  CALLING  FOR 
LIFE. 


24:4:  THE    CHOICE   OF   A   PEOFESSION". 

First.  Tlie  text  shows  that  God's  power  is 
absolute  over  all  creatures  and  agencies,  and 
that  it  is  sometimes  displayed  with  the  design 
of  saving,  when,  to  our  view,  it  would  seem 
that  his  purpose  was  to  destroy.  Saul  was 
struck  doAvn,  not  to  die,  but  to  be  raised  up 
again  a  new  man,  that  he  might  become  Paul 
the  apostle  of  the  Gentiles. 

Second.  We  have  here  the  sincere  prayer  and 
earnest  cry  of  a  truly  converted  man.  Lord., 
what  wilt  thou  have  me  to  do  f 

It  is  not  what  shall  my  neighbor  do ;  but 
what  wilt  thou  have  me  to  do  X  It  is  not  what 
wilt  thou  have  me  to  say.,  but  what  wilt  thou 
have  me  to  do  ?  It  is  not  the  man  of  profes- 
sions merely,  the  talker  and  maker  of  fair 
promises  that  is  the  Christian;  but  he  that 
doeth  the  will  of  God.  The  true  inquiry  of 
eveiy  renewed  heart  is  to  know  the  mind  and 
will  of  God,  and  then  to  conform  to  it — to  know 
his  duty  and  do  it.  We  may  as  well  look  to 
find  matter  without  form  or  gravitation,  or  lire 
without  heat,  as  to  find  a  man  converted  to 
God  without  operative  grace. 


THE    CHOICE    OF   A    PROFESSION.  245 

Third.  We  see  that  God  is  pleased  to  give 
an  answer  to  tlie  serious  inquiry  :  "  What  wilt 
thou  have  me  to  do  V  Arise,  said  the  Lord, 
aTid  go  into  the  city,  and  it  shall  he  told  thee 
what  thou  must  do.  Before  he  was  going  into 
the  city  to  do  the  devil's-  bloodiest  work — to 
persecute  the  followers  of  Christ  unto  death. 
Now  God  tells  him  to  go  into  the  same  city 
for  a  very  different  purpose.  His  authority, 
before,  was  from  the  high  priests,  and  his  tra- 
velling escritoire  was  full  of  commissions  giving 
power  to  destroy;  now  his  authority  is  from 
heaven,  and  to  be  instructed  unto  salvation  for 
himself  and  for  others.  And  although  Paul's 
conversion  and  call  to  the  ministry  and  apostle- 
ship  are  miraculous,  yet  his  case  suggests  that 
it  is  a  proper  inquiry  for  every  one  to  make : 
"  Lord,  what  wilt  thou  have  me  to  do  ?" 

1.  It  is  obvious  that  our  choice  of  a  pursuit, 
employment,  calling,  profession  or  the  kind  of 
business  we  are  to  follow  by  which  to  make  a 
living,  and  in  which  to  serve  oui'  generation, 
our  country  and  our  God,  shoidd  he  determined 
hy  prin^ple,  aiid  not  merely  from  chance  or  tlie 


246  THE    CHOICE    OF   A   PROFESSION. 

lohims  of  a  moment.  It  requires  no  argument 
to  prove  that  young  men,  as  free  agents  and 
rational,  intelligent  beings,  should  be  governed 
by  high  correct  principles  in  their  choice  of  a 
profession  for  life.  It  is  nevertheless  true,  that 
apparently  trivial  occurrences  have  exercised  a 
controlling  influence  over  the  whole  course  of 
the  lives  of  distinguished  men.  Sir  Walter 
Scott's  lameness  probably  had  a  great  deal  to 
do  in  shaping  his  habits,  and  enabling  him  to 
Avrite  the  border  tales  and  historic  novels  that 
have  made  him  immortal  in  the  English  tongue. 
Washington's  love  for  his  mother  kept  him 
from  being  a  sailor,  and  prepared  him  to  be- 
come the  leader  of  the  American  armies  and 
the  Father  of  his  country.  Joseph's  many 
colored  coat  excited  the  envy  of  his  brethren, 
who  threw  him  into  a  pit  till  the  Ishmaelites 
came  along,  and  then  sold  him  into  Egypt,  and 
the  removal  of  Jacob  and  the  bondage  all  fol- 
lowed. Who  could  have  anticipated  such  re- 
sults from  Joseph's  coat  the  bright  morning  he 
left  Hebron  to  seek  for  his  brethren  who  kept 
their  flocks  near  Shechem  ?  or  who  could  have 


THE   CHOICE    OF   A    PROFESSION.  247 

predicted  that  Moses'  blow  on  an  Egj^ptian's 
head  as  he  was  striving  with  a  Hebrew  in  the 
field,   would  lead   to  his  exile  and  his  forty 
years'    education    in    the    mlderness    around 
Mount  Sinai,  that  was  to  qualify  him  for  the 
great  business  of  his  life— the  leading  of  the 
Hebrews  out  of  Egyi^t  and  through  that  same 
wilderness  to  the  borders  of  the  promised  land? 
But  the  occurrences  or  events  that  exerted  a 
controlling  influence  over  their  whole  subse- 
quent life  were  small  only  in  appearance.    They 
were   in   reality   great   events— great   because 
they  were  essential  parts  of  "the  stupendous 
whole "  in  the  hands  of  an  all- wise  and  Al- 
mighty  Providence.     They   were    the    spring 
heads  of  a  mighty  stream.     Although  it  is  a 
part  of  the  plan  or  economy  of  the  Supreme 
Providence  to  produce  great  results  from  small 
beginnings,  it  is   not   true  that  there  is  any 
chance  in  the  divine  economy.     All  things  are 
governed  by  laws.     Eternal  principles  lie  at 
the  beginning  of  every  man's  coui-se  in  life  as 
well  as  in  the  production  of  the  universe. 
The  first  thing,  then,  to  be  known  in  rea-ai^ 


248  THE    CHOICE    OF   A    PKOFESSIOIST. 

to  the  clioice  of  a  business  for  life  is,  tliat  it  is 
according  to  tlie  will  of  God.  This  is  essen- 
tial. For  his  will  is  the  supreme  law — the 
only  infallible  rule  of  right  and  wrong.  No 
matter,  therefore,  how  great  the  inducements 
held  out  to  do  this,  or  engage  in  that  or  the 
other  business,  if  it  involves  a  sin  against  God, 
or  requires  the  violation  of  any  of  his  command- 
ments, you  must  not  choose  it.  How  can  you 
sin  against  God,  and  do  that  great  wickedness 
in  his  sight?  How,  then,  are  you  to  know 
what  is  according  to  his  will  ?  There  are  va- 
rious methods  by  which  we  may  find  out  what 
is  agreeable  to  the  will  of  God,  but  the  main 
thing  for  a  young  man  in  choosing  a  business 
or  profession,  is  to  have  a  satisfactory  answer 
in  his  own  conscience  to  the  question :  "  Lord, 
what  wilt  Thof  have  me  to  do?"  Gifts  and 
opportunities  are  to  be  considered,  but  the 
main  question  is  transferred  from  time  to  eter- 
nity, from  earth  to  heaven,  and,  as  it  were,  from 
our  own  bosom  to  the  mind  of  our  Maker. 
What  pursuit  in  life  is"  it  the  will  of  God,  who 
li^s  made  me,  who  is  daily  to  support  me,  and 


THE    CHOICE    OF    A    PR0FESSI01S-.  249 

who  is  to  be  my  final  Judge,  that  I  should 
choose?     This  is  the  first  and  main  que'stion. 
And  in  seeking  an  answer,  the  first  thing  is  to 
obey  God  in  reference  to  our  personal  salva- 
tion.    If  any  man  will  do  the  will  of  God,  he 
shall  know  of  the  doctrine  whether  it  be  of 
God  or  not.     What,  then,  is  God's  will  ?     Our 
Lord  says :  He  that  heareth  my  word  and  he- 
lieveth  on  him  that  sent  me,  hath  everlasting- 
life,  and  shall  not  come  into  condemnation ;  but 
is  passed  from  death  unto  life.     And  when  the 
Jews  asked  him,  saying:  What  shall  we  do, 
that  we  might  work  the  works  of  God  ?     Jesus 
answered  and  said  unto  them,  This  is  the  work 
of  God,  that  ye  believe  on  him  whom  he  hath 
sent.  John  v.  6.     And  again,  we  know  that  it 
is  the  commandment  of  God,  that  we  should 
believe    upon    his   only   begotten    Son   Jesus 
Christ.     Accordingly  the  disciples  were  sent  to 
preach  everywhere  repentance  toward  God  and 
faith  in  Christ.     The  first  duty  of  every  one, 
therefore,  is  to  believe  the  testimony  God  has 
given  of  his  Son  Jesus  Christ,  and  to  accept  of 
him  as  he  is  offered  in  the  Gospel  as  our  pro- 

11* 


250  THE    CHOICE    OF   A    PROFESSION. 

23liet,  priest  and  king.  Until  we  are  reconciled 
to  Gad  tlirougli  tlie  blood  of  Jesus  Christ  as 
our  passover  sacrificed  for  our  sins,  and  feel  our 
ignorance  and  need  of  divine  illumination  and 
guidance,  we  are  not  prepared  to  apprehend 
fully  tlie  momentous  question  of  life :  Lord^ 
wliat  wilt  tlioih  have  me  to  do  ?  It  is  then  our 
duty  first  to  seek  the  kingdom  of  God  and  his 
i*ighteousness.  It  is  first  both  in  point  and  in 
importance.  But  how  may  a  young  man  know 
what  the  will  of  God  is  ?  Are  we  to  rely  upon 
dreams,  or  visions,  or  to  expect  voices  from 
heaven,  or  are  miracles  to  designate  the  busi- 
ness we  are  to  follow?  By  no  means.  The 
age  of  such  miracles  is  past.  But  there  are 
considerations  which,  when  properly  and  prayer- 
fully apprehended,  wdll  enable  a  young  man  to 
know  what  his  pursuit  in  life  should  be,  quite 
as  satisfactorily  as  if  mii^acles  were  wrought. 
For  example,  when  he  is  debating  in  his  mind 
whether  he  shall  engage  in  this  business,  or 
choose  this  or  that  profession,  let  him  ask  him- 
self :  Is  the  business  or  profession  which  he  is 
about  to  choose,  the  one  that  is  the  most  promi- 


THE   CHOICE    OF   A    PEOFESSION.  251 

iient  in  his  mind,  wlien  lie  is  nearest  to  God — 
when  lie  is  tlie  most  humble  before  God 
and  has  the  most  exalted  views  of  the  divine 
character,  and  the  profoundest  reverence  for 
the  revealed  will  of  God  ?  Has  the  calling  or 
profession  he  is  about  to  choose  the  strongest 
hold  upon  his  mind,  when  he  fixes  his  eye  most 
steadily  upon  death  and  the  judgment  seat  ? 
Is  it  the  business  he  would  prefer  to  be  engaged 
in  when  death  shall  overtake  him  ?  "Will  it 
bear  the  light  of  eternity,  and  the  scrutiny  of 
the  Judge  of  quick  and  dead  ?  And,  secondly^ 
let  every  young  man  be  careful  that  the  busi- 
ness he  selects  has  the  approbation  of  his  own 
conscience.  The  whole  human  heart  is  exceed- 
ingly deceitful ;  but  the  conscience  is  the  most 
delicate,  susceptible,  sensitive  organ  of  the 
human  soul.  It  is  so  delicate,  and  so  important 
is  the  moral  faculty  within  us,  that  I  would  fain 
have  you  protect  it  from  any  abuse  and  from 
every  violence.  So  wondrous  is  the  moral 
economy  under  which  we  live,  that  he  who 
cannot  resist  temptation  is  wanting  in  the  first 
attribute  of  humanity.     The  very  first  pelding 


252  THE   CHOICE    OF   A   PROFESSIOlSr. 

to  temptation  debases  us.  Every  unrigliteons 
deed  does  tlie  actor  ten  thousand  fold  more 
liarm  than  it  inflicts  upon  the  sufferer.  The 
false  man  is  more  false  to  himself  than  to  any 
one  else.  So  that  it  is  literally  better  to  be 
sinned  against  than  to  sin  ourselves.  Better 
suffer  ten  thousand  wrongs  than  to  commit  one 
v^rrong  in  trying  to  avenge  ourselves.  The  fire 
of  a  guilty  passion  may  scorch  and  wither 
others,  but  it  burns  the  hottest  at  the  centre, 
which  is  the  sinner's  own  heart.  And  if  this 
relation  ceased  at  death  it  were  not  so  terrible ; 
but  death  only  makes  it  worse  by  increasing 
the  intensity  of  the  woe,  and  adding  eternity  to 
it.  Every  time  a  man  does  a  wrong  thing,  he 
subtracts  so  much  from  the  delicacy  and  energy 
of  his  moral  nature.  And  as  our  medical  men 
tell  us  that  all  suffering  and  all  violence  done 
to  our  physical  system,  before  birth,  impairs 
our  constitution,  and  sends  us  into  the  world 
shorn  of  much  of  the  energy,  or  blunted  in  the 
fineness  of  the  perceptions  we  should  other- 
wise have  possessed :  so  every  violation  of  con- 
science in  this  life  sends  us  forward  into  eter- 


THE    CHOICE    OF   A    PROFESSIO]!^.  253 

nity  maimed  and  crippled,  and  incapable  of  the 
liigliest  flights  of  bliss  wliicb  we  might  have 
reached  by  maintaining  our  moral  nature  more 
perfect.  "  Every  instance  of  violated  conscience, 
like  every  broken  string  in  a  harp,  will  limit 
the  compass  of  its  music  and  mar  its  harmonies 
forever."  It  is  of  the  utmost  consequence,  then, 
that  you  preserve  a  good  conscience.  It  is  your 
most  important  faculty.  And  yet  it  is  exceed- 
ingly difficult  to  keep  it  from  being  led  astray 
through  ignorance,  or  by  prejudice  or  passion. 
So  tender  and  susceptible  is  it  of  impressions, 
that  it  has  been  educated  to  sanction  somewhere 
or  other  every  sin  and  crime  that  fills  the  pages 
of  human  guilt.  It  is  impossible,  therefore,  to 
overstate  the  necessity  of  having  a  good  con- 
science ;  a  conscience  enlightened  by  the  word 
and  spirit  of  God.  For,  unless  our  moral  na- 
ture respond  to  our  intellectual,  our  bosom  is 
the  seat  of  terrible  war.  There  must  be  peace 
at  home.  The  conscience  must  be  satisfied  with 
the  choice  of  the  profession  we  make,  or  we 
shall  want  moral  courage  for  its  prosecution. 
To  undertake  the  pursuit  of  a  business  that 


254  THE    CHOICE    OF   A    PROFESSION. 

our  own  lieart  is  all  the  time  telling  us  is  wrong, 
is  like  a  general  marching  an  army  into  an  ene- 
my's country  and  leaving  the  fortresses  and 
forces  of  his  enemy  unconquered  in  his  rear. 
They  will  of  course  annoy  him,  cut  off  his  sup- 
plies, and  finally  destroy  him,  unless  he  is  able 
to  turn  upon  them  and  crush  them.  But  it  is 
not  eveiy  conscience  that  is  a  safe  guide.  An 
hour  ago  Saul  of  Tarsus  had  as  clear  a  con- 
science that  he  was  right  when  going  to  Da- 
mascus to  persecute  men  and  women  unto  death 
for  being  the  followers  of  Jesus,  as  when  he 
went  to  Caesar's  block  to  be  beheaded  for  his 
faith  in  Jesus  as  the  Son  of  God.  The  Jews 
did  not  know  that  Jesus  was  the  Son  of  God 
and  the  Lord  of  glory  when  they  crucified  him. 
They  put  him  to  death  with  a  good  conscience, 
thinking  they  were  serving  God  and  their 
country ;  yet  they  did  it  with  wicked  hands. 
They  committed  an  a^vful  crime,  though  uncon- 
scious of  it  at  the  time.  While,  therefore,  the 
conscience  is  not  always  to  be  trusted — for 
there  is  a  blind  conscience,  an  ignorant,  unen- 
lightened conscience — it  becomes  every  one  to 


THE   CHOICE    OF   A    PROFESSION  255 

try  Lis  conscience  by  prayer  and  by  tlie  Word 
of  God,  and  be  sure  to  have  its  apj)robation 
at  the  moment  that  he  feels  the  eye  of  God 
beaming  most  fully  upon  him.     And  again — 

Thirdly.  Let  a  young  man,  in  choosing  his 
pursuit  for  life,  examine  carefully  whether  the 
business  he  is  setting  his  heart  upon  inspires 
him  "with  a  strength  of  will  to  execute  all  the 
23lans  which  are  necessary  to  carry  it  out.  It 
is  folly  to  choose  any  calling  that  we  have  not 
courage  to  follow.  So  tremendous  is  the  power 
of  the  "svill  as  an  administrator  of  human  affairs, 
that  under  God,  and  next  to  God,  it  is  omnipo- 
tent. In  debating  in  j^our  own  mind,  then, 
whether  or  not  you  should  choose  this  profes- 
sion or  that  calling,  strive  to  ascertain  which 
one  it  is  that  inspires  your  soul  mth  the  great- 
est strength,  and  girds  you  up  the  most  for  dif- 
ficulties and  for  victory.  In  relation  to  which 
pursuit  of  life  do  you  feel  that  success  is  in 
you  ?  As  you  look  at  its  difficulties  and  dan- 
gers, and  greatness,  do  you  feel  A\dthin  yourself, 
God  helping,  that  you  have  the  elements  of 
success  within  you  ? 


256  TIIE    CHOICE    OF   A   PEOFESSION. 

One  of  our  countrymen  long  devoted  to  our 
educational  institutions,  in  desci'ibing  the  men 
we  want  in  our  day,  said :  "  We  want  no  men 
wlio  will  cliange  like  tlie  vanes  on  our  steeples, 
witli  tlie  course  of  the  popular  wind ;  but  we 
want  men  who,  like  mountains,  will  change  the 
course  of  the  winds."  These  are  just  the  men 
wanted  now :  men  who,  like  mountains  of  gra- 
nite, will  change  the  course  of  the  winds.  Men 
who  are  not  at  all  distressed  about  the  hosan- 
nah  of  the  crowd ;  men  who  leave  poj)ularity 
for  dolls,  and  remember,  with  an  ancient,  that 
the  path  of  the  gods  is  steep  and  craggy ;  men 
who  are  willing  sometimes  to  go  to  Coventry, 
and  let  the  populace  howl  on  their  coldest  con- 
tempt ;  men  who  prefer  the  right  to  the  great- 
est temporal  advantage  or  honor ;  who  can  con- 
test the  frowns  of  fortune,  and  make  good  their 
course  over  the  roughest  seas.  The  ancients 
thought  a  virtuous  man  bearing  misfortunes  a 
far  nobler  sight  than  to  see  him  basking  in  the 
sunshine.  It  is  pleasant  to  see  a  clipper  come 
flying  into  our  glorious  Gate  with  sails  all  set 
and  colors  flying ;  and  yet,  more  heroic  feelings 


THE   CHOICE    OF   A   PROFESSION".  257 

are  stirred  witliin  us  when  we  see  a  noble  ves- 
sel that  has  battled  with  winds  and  waves  for 
six  months,  still  making  good  her  harbor, 
though  some  of  her  sails  are  torn  and  some  of 
her  masts  shivered,  and  eveiy  timber  in  her  has 
been  tried  by  the  tempest. 

It  is  impossible  to  overestimate  the  im23oi't- 
ance  of  a  rigid  adherence  to  right  principles 
where  public  sentiment  is  so  fickle  and  yet  so 
potential  as  with  us.  Public  sentiment — the 
embodied  opinions  of  the  public — is  like  the 
atmosphere.  It  is  sweet  and  fresh,  pure  and 
gentle,  or  hot  and  feverish,  just  as  the  breath 
that  is  breathed  into  it  is  hot  or  fresh.  When 
it  comes  from  the  marsh  or  the  fever-s^uarded 
district,  it  is  sickly ;  but  if  from  the  lovely  vale 
or  tlie  pure  mountain  heights,  it  is  healthful. 
But  when  the  hot  sands  and  sulphurous  blasts 
of  the  desert  gather  into  the  moving  mass,  then 
their  course  is  marked  mth  desolation.  The 
particles  of  air  and  grains  of  sand  are  in  them- 
selves small  and  feeble.  It  is  their  aggregation 
that  makes  them  powerful.  It  is  the  i')oison 
they  gather  in  coming  over  the  infected  district, 


258  THE   CHOICE   OF   A   PEOFESSION. 

and  the  momentum  they  acquire  in  their  pro- 
gress, that  make  them  so  pernicious.  And  it 
is  just  so  with  public  opinion.  One  man's  call- 
ing, plans,  thoughts  and  preferences  by  them- 
selves may  be  so  insignificant  as  to  have  but 
little  influence ;  but  when  joined  with  those  of 
his  neighbors,  they  assume  a  shape  and  a 
weight  that  make  them  influential.  There  is 
then  an  individual  responsibility  resting  on 
every  one  for  his  part  of  public  sentiment.  As 
threads  make  the  web,  so  do  individual  opin- 
ions form  public  opinion.  And  when,  as  is 
sometimes  the  case,  public  opinion  is  wrong, 
then  it  is  we  are  to  show  our  attachment  to 
our  country  and  our  adherence  to  principle,  by 
maintaining  the  right,  regardless  of  the  fury  of 
the  storm.  A  time-serving  trimmer  deserves 
nothing  but  contempt.  Let  us  know  what  a 
man  really  is,  and  then,  even  if  we  differ  from 
him,  still  we  respect  his  honesty  and  courage. 
We  know  where  he  is,  and  that  he  stands 
by  his  principles  and  is  true  to  his  flag; 
that  he  will  not  sail  under  false  colors.  But 
one  says,  it  is  of  no  use,  because  I  cannot  realize 


THE   CHOICE   OF   A    PROFESSION.  259 

what  I  wish.  The  public  are  against  me.  I 
cannot  resist  the  tempest.  Now  it  may  not  be 
given  ordinarily  to  one  man,  nor  to  any  one 
age,  or  class  of  men,  to  mould  public  opinion 
all  at  once.  It  is  usually  the  growth  of  many 
days,  and  the  product  of  many  minds ;  but  still, 
an  individual  responsibility  rests  on  every  one 
for  his  part  of  it.  Nor  is  it  given  to  any  one  to 
know  how  great  the  effect  may  be  of  a  single 
utterance  of  the  right  word,  or  of  a  good  exam- 
ple, or  of  the  lifting  up  of  the  right  banner  at 
the  critical  moment.  The  Rev.  Dr.  Wayland, 
of  Rhode  Island,  holds  some  views  that  we 
cannot  receive,  yet  we  respect  his  character,  and 
commend  the  follo^ving  explanation  of  his  suc- 
cess as  an  author,  a  teacher,  and  as  a  minister. 
It  is  reported  that  when  asked  how  he  had 
been  able  to  do  so  much,  and  to  live  so  lone" 
and  so  happily  in  the  same  community,  he  re- 
plied :  "  Whatever  success  I  may  have  had  in 
life,  is  owing  simply  to  my  holding  on  and 
sticking  to  my  appropriate  work."  Yes,  young 
gentlemen,  this  is  just  it.  Hold  on  and  ham- 
mer on,  and  look  up,  and  never  yield  to  difficul- 


260  THE    CHOICE    OF   A    PROFESSION. 

ties.  Never  think  of  giving  up  and  lying  down 
in  despair.  You  may  not  be  responsible  for 
tlie  storm ;  but  you  are  responsible  bow  you 
bear  it — for  holding  to  right  principle — and  so 
far  at  least,  it  is  your  duty  to  make  a  stand 
aa:ainst  the  flood.  There  is  nothino-  more  sub- 
lime  than  honesty.  Be  sure,  then,  to  ascertain 
what  true  principles  are  ;  and  then  hold  on  to 
them,  come  what  may.  In  all  your  business 
transactions,  whatever  profession  or  calling  you 
choose,  let  justice  be  your  pole-star.  The  pro- 
verb, "Let  justice  be  done,  though  the  heavens 
fall,"  seems  to  imply  a  fallacy.  For  the  more 
justice  is  done,  the  more  the  heavens  will  not 
fall.  It  is  impossible  for  the  heavens  to  fall,  if 
justice  is  done.  It  is  only  by  wrong  doing  the 
pillars  of  the  skies  can  be  shaken  down.  If 
then  already,  or  even  at  the  threshhold  of  life, 
you  should  find  that  you  have  made  a  mistake 
and  chosen  a  calling  that  is  not  morally  right, 
then  you  should  leave  it  as  quickly  as  you 
would  leap  from  a  vat  of  boiling  brimstone,  if 
you  should  fall  into  one,  and  be  left  with 
power  to  exert  yourself  to  get  out.    If  a  barber 


THE   CHOICE    OF    A    PROFESSIOT^.  261 

should  batter  liis  razor's  edo;e  on  a  flint  stone 
as  a  preparation  for  sliaving,  you  would  not  be 
likely  to  trust  yourself  his  hands.  Why  then 
will  you  risk  Avearing  off  or  gaping  or  dulling 
your  conscience  by  daily  putting  it  into  con- 
tact with  known  error,  or  moral  wrong  doing  ? 
2.  In  the  second  place,  allow  me  to  say,  some 
regard  should  be  had  to  your  special  qualifica- 
tions for  the  pursuit  in  life  wJiicli  you  are  to 
follow.  The  gifts  which  God  bestows  upon 
his  creatures  are  indications  of  their  sphere  of 
existence.  The  fins  and  breathing  apparatus 
of  fish  are  adapted  to  the  sea ;  and  so  the  wings 
and  shape  of  birds  indicate  that  their  home  is 
in  the  air.  And  the  human  form  and  constitu- 
tion clearly  point  out  oiu'  adaptedness  to  the 
world  in  which  we  live ;  into  which  we  have  been 
born  and  out  of  which  we  are  to  die,  when  our 
course  is  finished.  But  we  have  a  more  specific 
adaptation  than  what  is  here  indicated.  God 
in  all  ages  has  endowed  some  men  Avith  special 
qualifications  for  certain  pursuits.  A  careful 
study  of  history  shows  that  all  the  ages  of  man- 
kind are  united  as  links  in  a  chain ;  that  all 


262  THE   CHOICE    OF   A   PEOFESSION". 

generations  of  men,  like  the  geological  dynas- 
ties and  periods  of  tlie  planet,  are  connected  to- 
gether, and  exert  an  influence  upon  and  are 
preparatory  to  all  that  follow.  Past  genera- 
tions lap  over  upon  us,  just  as  we  will  do  upon 
the  one  that  follows,  and  through  it  upon  all 
that  shall  follow  to  the  end  of  time.  And  so 
also  different  nations  and  races  act  upon  one 
another,  and  each  age  of  the  world  and  each 
nation  has  had,  and  still  has  its  peculiar,  dis- 
tinctive mission  in  the  world  to  fulfil.  And 
for  its  mission,  providence  allotted  to  it  the 
proper  gifts  and  opjDortunities.  But  again,  this 
is  true  of  individuals  as  well  as  of  ages  and  na- 
tions. Cain  was  the  first  builder  of  cities,  and 
from  him  we  have  our  word  civilization.  Jabal 
was  the  leading  agriculturist  of  his  age,  being 
"  the  father  of  such  as  dwell  in  tents  and  have 
cattle,"  and  his  statue  should  therefore  crown 
the  entrance  to  our  cattle-shows  and  agricultu- 
ral fairs.  And  Jubal,  his  brother,  was  "the 
father  of  all  such  as  handle  the  harp  and  the 
organ ;"  and  his  statue  should  therefore  prevail 
over  all  the  images  of  gods  and  goddesses  of 


THE   CHOICE   OF  A   PEOFESSIOW.  263 

the  heathen  in  our  concert  halls.     And  Tubal 
Cain,  the  Vulcan  of  the  Old  Testament,  should 
preside  over  the  blacksmith  and  the  whitesmith 
and  the  goldsmith  and  the  mechanic's  hall  for 
he  was  the  father  of  all  *e  mechanics,-  "the  in- 
structor  of  every  artificer  in   brass  and  iron  " 
We  are  authorized  also,  by  the  word  of  God  to 
say  that  gifts  and  talents  of  men,  by  which  they 
are  adapted  to  the  various  employments  of  life 
are  imparted  to  them  by  the  Creator.      "  There' 
IS  a  spirit  in  man;  and  the  inspiration  of  the 
Almighty  giveth   him  understanding"     The 
classic  page  as  well  as  the  inspired  writers  tell 
us  that  God  has  taught  man  how  to  sow  the 
wheat,  thresh  out  the  corn,  and  to  get  riches, 
and  to  fell  the  trees,  and  even  how  to  fi.ht 
It   was   God  that  gave  Moses  administrative 
power,  and  to  Aaron  the   gift   of  eloquence. 
Othniel,  Samson,   Gideon,   and   Daniel    were 
raised  up  to  be  wamors ;  and  so  were  Alexan- 
der the   Great,  Wellington,  Napoleon,  Have- 
lock,  and  Jackson.     And  Cjn^s  was  the  Lord's 
anointed  for  the  special  purpose  of  delivering 
his  church  out  of  Babylon.     "And  the  Lord 


264  THE   CHOICE    OF   A   PEOFESSION. 

spake  unto  Moses,  saying,  See,  I  have  called  by 
name  Bezaleel  the  son  of  Uri,  the  son  of  Hur, 
of  the  tribe  of  Juclah :  and  I  have  filled  him 
with  the  spirit  of  God,  in  wisdom  and  in  un- 
derstanding, and  in#  knowledge,  and  in  all 
manner  of  workmanship :  and  I,  behold  I 
have  given  him  Aholiab,  the  son  of  Ahisha- 
mach,  of  the  tribe  of  Dan;  and  in  the 
hearts  of  all  that  are  wise-hearted  I  have  put 
wisdom,  that  they  make  all  that  I  have  com- 
manded thee."  And  so  of  statesmen,  artists, 
orators  and  philosophers,  they  were  specially 
blessed  with  the  gifts  or  endowments  that  were 
fitted  for  the  positions  or  works  in  life  which 
they  accomplished.  Let  every  young  man, 
therefore,  carefully  examine  and  see  whether 
his  mental  and  moral  endowments  fit  him  for 
the  business  he  is  about  to  choose,  or  whether, 
at  least,  he  feels  within  himself  that  he  has  the 
capacity  and  the  energy  that  will  enable  him 
to  prepare  himself  for  it.  It  is  said  in  the  Life 
of  the  late  Moses  Stuart,  one  of  the  best  men 
and  best  scholars  of  our  country  and  of  our  age, 
that  the  trustees  of  Andover  elected  him  to  a 


THE   CHOICE   OF   A    PEOFE&SIO]^.  265 

professorship,  not  because  lie  was  prepared,  but 
because  tliey  were  satisfied  it  was  in  him,  and 
that  he  would  thoroughly  prepare  himself  for 
it.  And  nobly  did  he  justify  tlieii'  confidence. 
Be  sure,  then,  that  you  are  fitted  for-  the  place, 
rather  th^t  it  is  merely  for  you. 

3.  In  the  third  j)lace,  young  men  should  con- 
sider it  as  a  great  j^rinciple  to  follow  in  choos 
ing  their  occuj)ation,  that  it  is  one  hy  wliicli  tliey 
may  hope  to  he  useful,  to  do  good  in  tlie  tvorld. 
Having  determined  that  all  men  are  not  equally 
fitted  for  all  pursuits,  but  that  some  are  better 
qualified  for  one  employment,  and  others  for 
another,  it  is  plainly  the  will  of  God  that  labor 
should  be  divided,  and  that  the  arts  and  pur- 
suits of  life  should  be  so  multiplied  and  meted 
out,  that  all  should  have  something  to  do.  The 
rule  by  which  callings  are  graduated  is  not  a 
rule  to  determine  which  are  the  highest  or  the 
lowest.  It  has  reference  only  to  two  things, 
namely  :  that  the  calling  is  a  righteous  or  law- 
ful one  in  the  sight  of  God,  and  that  Ave  have 
gifts  from  God  for  its  prosecution.  True  honor 
lies  in  the  manner  of  filling  such  a  calling.    No 

12 


266  THE    CHOICE    OF    A    PROEESSIOIf. 

f 

matter  wliat  it  is,  if  it  is  one  that  God  a]3proves 
of  and  lias  called  us  to ;  then,  if  we  fill  it  well, 
it  is  honorable.  One  of  our  old  divines  has 
said,  that  if  God  were  to  commission  two  an- 
gels, the  one  to  rule  an  empire  and  the  other  to 
sweep  the  streets  of  a  city,  both  would  proceed 
to  their  work  with  equal  alacrity.  As  preju- 
dice may  exist  in  some  minds  simply  from  the 
want  of  clearly  apprehending  the  distinction 
and  relation  that  must  exist  between  the  differ- 
ent callings  and  em2:)loyments  of  men,  we 
have  here  a  few  words  to  say  concerning  them. 
Art.,  and  the  Fine  Arts,  and  Mamifacturing, 
are  terms  in  everybody's  mouth,  and  yet  but 
few  seem  to  see  how  they  are  united  in  concord. 
The  lowest  or  simplest  idea  of  manufacturing 
is  suggested  by  the  etymology  of  the  word, 
which  is  from  the  Latin,  and  means  "  the  mak- 
ing of  an3^thing  by  the  hands ;"  that  is,  with- 
out the  help  of  instruments  or  machines.  And 
yet  our  manufactured  wares  and  goods  are 
almost  all  made  in  whole  or  in  part  by  ma- 
chinery. The  literal  signification  is,  therefore, 
so  limited  that  it  properly  applies  to  but  few 


THE    CHOICE    OF   A    PEOFESSION.  267 

things.  For  we  liave  but  few  articles  that  have 
j)rocee(ied  from  the  human  hand  only,  acting 
mechanically ;  but  the  moment  a  dii'ecting  in- 
telligence is  seen  in  the  working  of  the  hand, 
then  we  have  A/i.  Hence  we  find  in  the  books 
and  in  constant  use  the  phrases,  "  the  art  of 
ship-building ;"  "  an  art  in  making  tools,  wag- 
ons and  ploughs,"  and  the  like.  And  one  step 
more,  and  we  have  the  Fine  Arts,,  namely,  the 
l^ursuits  of  man  in  which  his  hand  and  his  head 
and  his  heart  are  all  workinof  tos^ether.  The 
hand  is  at  the  bottom  and  it  is  at  the  top  of 
eveiything.  Without  manufacturing  nothing 
is  done  ;  and  without  intelligence  to  dii^ect  the 
hand,  nothing  is  done ;  and  without  taste,  an 
enlightened  heart,  with  the  directing  mind,  there 
is  no  Fine  Art.  And  as  this  triple  group  is 
combined  to  a  greater  or  less  degree  in  all  our 
pui'suits  and  enjoyments,  and  thus  the  whole 
man  is  consulted  and  honored,  so  it  is  wdth  all 
the  proper  pursuits  of  mankind.  They  are  all 
honorable  and  they  are  all  united.  The  farmer 
has  need  of  the  merchant  and  banker,  medical 
man  and  mechanic,  and  all  these  depend  upon 


268  THE    CHOICE    OF    A    PROFESSION. 

the  farmer  for  tlieir  bread.  Tlie  universal  law 
is,  I  have  need  of  you,  and  you  have  need  of 
me. 

But  still  the  question  is  not  answered:  Is 
the  young  man  to  be  a  farmer,  a  mechanic,  a 
merchant,  a  physician,  a  teacher,  a  lawyer,  a 
sailor,  a  soldier,  or  a  minister  of  the  Gospel  ? 
All  these  employments  and  the  multitudinous 
branches  or  modifications  of  them,  that  are  too 
tedious  to  be  enumerated,  are  lawful  and  mo- 
rally right  in  the  sight  of  God.     The  cultiva- 
tion of  the  earth  is,  of  course,  the  oldest  pur- 
suit of  man,  and  its  importance  is  obvious.    All 
other  professions   and  pursuits  depend   upon 
agriculture.     The  temporal  wants  of  the  world 
must  be  supplied.     And  here  we  notice  a  popu- 
lar fallacy  which  has  long  occupied  the  minds 
of  our  countrymen.     They  have  been  disputing 
which  was   the   greatest,   "King   Commerce," 
"King  Gold,"  "King  Cotton,"  or  "King  La- 
bor," whereas,  in  fact,  the  true  and  mightiest 
king  is  Bread.     And  while  there  are  millions 
of  mouths  to  be  fed,  and  millions  of  acres  that 
want  hands  to  till  them,  it  is  clearly  the  will 


THE    CHOICE    OF   A    PROFESSIOX.  269 

of  lieaven  that  millions  of  our  race  should  find 
the  pursuit  in  which  they  are  to  do  the  most 
good  by  toiling  in  the  field.     And  of  mecJian- 
'iced  industrij^  we  may  say  it  is  essentially  con- 
nected with  agriculture,  because  it  lives  upon 
the  produce  of  the  ground,  and  it  gives  the 
farmer  his  house  and  barns,  mill  and  imple- 
ments, and  then  it  builds  ships  wdiich  the  mer- 
chant employs  in  carrying  the  products  of  the 
farmer's  lands  from  one   country  to   another. 
And  thus  the  farmer,  mechanic  and  merchant 
are  component  parts  of  human  society  mutually 
or  reciprocally  dependent  upon  each  other,  and 
the  banker  is  but  another  member  of  the  same 
firm,  and   Providence  indicates  by  gifts   and 
resources  which  branches  of  this  business  each 
one  is  to  pm-sue.     The  medical  profession  is 
ancient  and  honorable.     The  great  Redeemer 
was  a  healer  of  the  bodies  of  men  as  well  as 
the  Saviour  of  their  souls.     It  is  manifestly  our 
duty  to  take  care  of  the  body.     For  sound 
health,  and  a  body  perfect  in  all  its  members, 
is  necessary  as  an  instrument  for  servino-  our 
fellow  men.     But  few  consider  how  much  so- 


270  THE   CHOICE    OF   A   PEOFESSION. 

ciety  owes  to  tlie  medical  profession.     But  few 
consider   liow   mucli    suffering    tliey   save    us 
from,  and  liow  many  lives  tliey  prolong  and 
how  niucli  usefulness  and  happiness  they  pro- 
duce  in   the   world.      The  world   is   ungrate- 
ful to  medical  men.     In  learning,  talents,  dili- 
gence, science,  self-denial,  toil  and  usefulness, 
it  is  difficult  to  take  too  high  a  view  of  the 
professors   of  the   healing   art.      But  perhaps 
stronger  prejudices  exist  against  the  legal  pro- 
fession than  against  the  medical.     But  where- 
fore ?     It  is  not  sinful,  j[)er  se.     It  is  impossi- 
ble to  think  so,  or  to  maintain  any  such  an 
opinion.     For  God  himself  is  a  lawgiver  and 
judge  and  a  law  executioner  by  his  laws,  which 
he  has  made  to  pervade  ever^^thing.     Does  not 
the  legal  profession  expound  the  principles  of 
truth,  and  teach  us  what  equity  and  justice  are, 
and  vindicate  the  rights  and  redress  the  wrongs 
of  society  ?     The  history  of  the  legal  profession 
shows  that  human  learning,  science  and  liberty 
and  ci\Hlization  and  of  Christianity  owe  a  great 
debt  to  its  members.    The  profession  of  the  law 
is  indeed  a  noble  one.    Its  true  object  is  to  pro- 


THE    CHOICE    OF   A    PROFESSION".  271 

mote  ^vliat  is  just,  equitable  and  right.    Statute 
and  civil  law  embrace  a  large  i^ortion  of  Imman 
history,    and   the   common   law   has   its   deep 
foundation  in  man's  moral  nature,  and  regu- 
lates his  whole  ethical  economy.     If  it  is  not 
always  administered  by  able  and  true  men,  it  is 
not  for  the  want  of  a  training,  discipline  and 
excitement  that  should  produce  such.     And  as 
a  body,  we  believe,  legal  men  are  men  of  high 
principles,  and  the  conservators  of  human  rights 
and  of  eloquence    and  sound  learning.     But, 
perhaps,  the  work  of  the  teacUr  is  more  im- 
portant still.     In  all  the  other  pursuits  of  men, 
the  work  is  done  with  the  materials  furnished. 
In  all  other  departments  of  human  labor,  even 
the  office  of  the  pulpit,  the  influence  exerted  is 
upon  and   through   agencies   that   have   been 
already  developed,   either   physical,   scientific, 
military,   philosophical,   political    or   literary; 
but  it  is  the  teacher's  office  to  form  the  mind 
and  the  character— to  prepare  the  instruments 
by  which  all  the  other  pursuits  of  life  are  to  be 
carried  on.     Thus  it  is  the  law  of  heaven  that 
man's  work  should  be  associative.     One  man 


272  THE    CHOICE    OF    A   PEOFESSION 

can  neither  build  a  navy  nor  carve  a  whole 
cathedral  himself;  but  he  can  do  his  part,  and 
when  others  do  their  part,  and  the  results  are 
associated,  the  work  is  done.  And  thus,  also, 
the  j)romotion  of  our  own  individual  welfare  is 
not  only  lawful,  but  a  duty,  when  it  does  not 
interfere  with  our  higher  duties  to  God  and 
our  fellow-men.  The  true  aim  of  all  personal 
improvement  should  be  the  glory  of  God  and 
the  happiness  of  his  creatures.  For  whatever 
is  truly  great  in  humanity  is  the  expression  of 
man's  delight  in  God's  work.  It  does  not  fol- 
low because  a  man  is  forced  to  mechanical  labor 
for  his  bread,  or  to  wear  away  his  life  in  ceiled 
chambers  behind  a  desk,  or  to  dig  his  life  out 
of  dusty  furrows,  that  he  is  cut  off  from  the 
teachino-s  of  his  Maker.  But  if  a  man  allow  his 
profession  or  occupation  to  lead  him  away  from 
the  Great  Teacher,  and  blind  his  eyes  to  the 
splendor  of  his  works,  and  bind  up  his  life- 
blood  from  its  beating  responsively  to  the  calls 
of  his  omnipotent  love,  then  indeed  he  is  blind 
and  helpless  and  miserable.  But  it  is  not 
wrong — rather  it  is  a  man's  duty  to  support  his 


THE    CHOICE    OF   A    PEOFESSIOlSr.  273 

family,  or  to  help  his  parents  in  old  age,  or  to 
win  a  bride,  or  to  endow  a  college  by  making 
money ;  but  when  at  his  work,  or  engaged  in 
his  profession,  he  should  love,  and  love  every 
touoh  and  every  blow  and  every  step  that  it 
requires  to  make  it  square  work,  perfect  work, 
finished  work,  such  as  the  great  Grand  Master 
will  accept.  It  is  only  when  a  man  has  an  en- 
thusiastic love  for  his  calling,  that  the  spirit  is 
upon  him,  prompting  him  to  its  highest  attain- 
ments. A  love  for  one's  calling  is  essential  to 
success  and  hap23iness.  Fame  and  money  and 
position  are  j)roper  objects  to  aim  at  in  a  sub- 
ordinate degree.  But  the  love  of  these  things 
must  never  be  the  first  motive  in  the  choice  of 
a  profession.  Mr.  Ruskin,  in  one  of  his  lectures 
on  Art,  lays  down  the  rule  for  his  pupils  in 
this  way:  "Does  your  art  lead  you,  or  your 
gain  lead  you  ?  You  may  like  making  money 
exceedingly ;  but  if  it  come  to  a  fair  question 
whether  you  are  to  make  five  hundred  pounds 
less  by  this  business  or  to  s2:)oil  your  building, 
and  you  choose  to  spoil  your  work,  there's  an 
end  of  you.     So  you  may  be  as  thirsty  for  fame 

12* 


274  THE    CHOICE    OF   A    PROEESSIOlSr. 

as  a  cricket  is  for  cream ;  but  if  it  come  to  a 
fair  question,  wlietlier  you  are  to  please  the 
mob,  or  do  the  tiling  as  you  know  it  ought  to 
be  done,  and  you  can't  do  both,  and  choose  to 
please  the  mob,  it's  all  over  with  you ;  there's 
no  hope  for  you  ;  nothing  that  you  can  do  will 
ever  be  worth  a  man's  glance  as  he  passes  by. 
The  test  is  absolute,  inevitable — Is  your  art 
first  with  you  V  ^' 

It  is  essential,  moreover,  to  this  depth  of  feel- 
ing in  one's  profession,  that  it  should  be  viewed 
in  its  relations  to  the  works  and  laws  of  God 
as  the  Creator  and  governor  of  the  universe, 
and  that  the  mind  should  not  be  allowed  to 
dwell  on  petty  and  mean  cares.  Things  are 
very  much  as  we  conceive  of  them  as  to  their 
effect  upon  us.  Whatever  business,  therefore, 
you  are  to  follow,  do  not  let  its  little  chagrins 
and  disagreeable  points  fill  your  head.  The 
constancy  of  small  emotions  will  make  your 
mind  and  heart  little,  if  not  mean.  Strive  to 
overcome  all  littleness,  all  jealousy  and  preju- 
dice.    Never  mind"  what  others  think  or  say  of 

*  Lecture  on  the  Influence  of  the  Imagination. 


THE    CHOICE    OF   A    TKOFESSION.  275 

.your  calling,  if  you  feel  within  yourself  that  it 
is  right  according  to  the  will  and  providence  of 
God.  Keep  your  eyes  and  ears  open,  and  your 
hands  employed,  and  your  mind  quiet,  peaceful, 
stayed  upon  God,  so  that  you  may  forget  your- 
self, and  live  out  of  yourself  in  your  work,  and 
in  the  calm  and  beauty,  or  grandeur  and  mighti- 
ness of  God's  great  and  lovely  world.  If  there 
is  grandeur  in  your  own  soul,  you  will  see  it 
outside  of  yourself,  and  find  it  in  others  also. 
Miracles  only  come  to  those  who  believe  in 
mii^acles.  The  proverb  says :  "  If  you  meet  with 
no  gods,  it  is  because  you  harbor  none." 

It  is  then  the  law  of  God  that  man  should 
labor,  and  labor  under  constraint  of  law.  It  is 
an  error  to  say  that  we  are  born  free,  and  that 
the  fewer  laws  we  are 'bound  b}^,  the  fewer 
penalties  we  shall  have  to  endure.  This  never 
was  true.  The  laws  of  God  are  barriers  to  keep 
us  from  rushing  over  the  precipice.  It  is  only 
the  lower  animals  that  are  comparatively  ex- 
empt from  laws..  "No  human  being,  however 
great  or  powerful,  was  ever  so  free  as  a  fish. 
There  is  always  something  he  must,  or  must 


276  THE   CHOICE    OF   A   PROFESSIOIST. 

not  do ;  while  tlie  fisli  may  do  whatever  lie 
likes."  Indeed,  it  is  in  man's  moral  restraint 
ratlier  than  in  his  liberty,  that  we  see  the  gi-an- 
denr  of  his  nature.  If  the  butterfly  is  more 
beautiful  and  free  than  the  bee,  still  the  bee  is 
the  more  honorable,  because  it  is  the  subject  of 
laws.  And  so  it  is  throughout  the  universe. 
It  is  a  compend,  a  code  of  laws,  and  the  re- 
straint of  laws  distinguish  the  higher  and  more 
noble  creatures  and  things  from  those  that  are 
inferior.  The  archangel  and  the  insect;  the 
orbits  and  the  oscillations  of  the  heavenly  bo- 
dies and  the  mote  in  the  sunbeam ;  the  power 
and  glory  of  all  things  and  creatures  are  in 
their  obedience  to  law.  The  king  of  day  has 
no  liberty,  but  a  dead  leaf  on  the  hill-side 
has  much.  The  three  talismanic  words  of  na- 
tional existence  are  labor,  law,  and  coueage  ; 
or  the  plough,  the  restraint  of  laws,  and  the 
sword ;  so  are  they  also  the  elements  of  indivi- 
dual strength  and  happiness.  But  as  no  true 
and  lasting  peace  has  ever  been  won  by  subter- 
fuge, so  there  is  no  peace  for  you  but  that 
which  you  shall  win  over  self,  shame  and  sin. 


THE    CHOICE    OF   A    PEOFESSION".  277 

It  is  altogether  a  mistake  to  talk  of  factory  as  a 
chance.     There  is  no  chance  and  no  blanks  in 
your  history.     All  you  have  to  secure  is  your 
own  verdict  for  right  doing,  and  you  have  your 
cause.     Every  work  well   done  is   a   victor}^. 
And   as   gaslight   is  the  best  city  police   by 
night,  so  God  has  ordained  laws  for  the  uni- 
verse, by  which  to  protect  it ;  for  by  these  laws 
he  brings  to  light  and  to  a  pitiless  publicity, 
sooner  or  later,  all  wi'ono^  doins^.     The  wa^es- 
of  sin  is  death.     Darkness  is  the  true  friend  of 
no   man.     For   all   sin,  like   murder,  will  out. 
And,  moreover,  by  the  very  same  laws,  God  has 
guaranteed  that  to  the  powers  of  sanctified  in- 
tellect  all   recesses   shall  be  opened,  and   all 
secrets  revealed.  Eternal  sunshine  glows  around 
it.     To  it  there  is  no  height  inaccessible,  no 
depth  that  cannot  be  fathomed,  no  distance  it 
cannot  traverse.     For  .all  created   thintrs    are 
governed  by  laws,  and  as  far  as  we  understand 
them  so  far  the  Creator  invests  us  Avith  his  own 
attributes.    It  is  by  a  knowledge  of  God's  laws 
that  we  approach  his  attributes  when  we  speak 
with  the  flaming  tongue  of  lightning  across  a 


278  THE  CHOICE  OF  A  peofessio:n". 

continent,  or  navigate  our  way  tlirougli  clouds 
and  thick  darkness,  and  contrary  winds,  to  a 
desired  port  on  the  other  side  of  the  globe. 
Be  assured  then,  young  gentlemen,  the  condi- 
tions of  life  and  death  in  yourself  are  the  con- 
ditions of  life  and  death  in  the  nation  of  which 
you  are  a  part.  What  is  true  here  is  true  eve- 
rywhere. Essentially  the  whole  world  and  all 
its  ages  and  races  are  alike.  Do  not  deceive 
yourselves  then  with  the  idea  that  you  may  be 
advancing  in  unconscious  ways  to  God  and  to- 
ward success.  Do  not  go  about  to  find  an 
oracle  or  soothsayer  to  predict  what  you  may 
become.  You  have  it,  each  one  of  you  has  it 
in  his  power,  at  this  very  instant,  to  determine 
in  what  direction  he  will  turn  his  steps,  and 
what  he  will  become,  Grod  helping  him.  Ac- 
tions of  resolute  virtue  are  within  the  reach  of 
every  one  of  you.  Honesty  of  purpose,  single- 
ness of  mind,  and  steadfast  devotion  to  a  lawful 
patriotic  business  are  within  your  reach,  and 
challensre  the  admiration  of  mankind.  And  the 

o 

best  way  of  gaining  strength  of  mind  and  ele- 
vation of  purpose  is  to  dwell  long  and  fondly 


THE   CHOICE   OF   A    PROFESSION.  279 

Oil,  and  ponder  seriously  on  most  wortliy  ex- 
amples. As  the  prophet,  by  steadily  gazing  on 
the  way  by  which  his  preceptor  ascended  to 
heaven,  obtained  his  mantle,  and  a  double  por- 
tion of  his  spirit. 

The  Gospel  mestistet  is  a  profession  of  vaster 
scope  and  greater  importance  than  any  other. 
It  must  be  so  unless  it  is  a  gross  imposture. 
If  Christianity  is  what  it  claims  to  be,  and  the 
ministry  of  the  word  of  reconciliation  is  a 
divine  institution,  then  the  preaching  of  the 
Gospel  is  the  greatest  work  that  can  be  com- 
mitted to  man.  It  is  not  necessaiy  now  to 
prove  the  divine  origin  of  our  holy  religion,  nor 
to  show  that  God  has  a  Church  in  the  world 
having  sacraments  and  ordinances,  and  an  order 
of  men  called  to  preside  in  it,  and  administer 
its  sacraments  and  expound  the  di\dne  word  to 
the  people,  showing  them  the  Avay  of  salvation. 
The  Apostle  Paul  has  briefly  stated  the  argu- 
ment. The  word  is  nigh  thee ;  even  the  word 
of  faith  which  we  preach,  namely,  that  if  thou 
shalt  confess  with  thy  mouth  the  Lord  Jesus, 
and  shalt  believe  in  thine  heart  that  God  hath 


280  THE    CHOICE    OF   A    PEOFESSIOK 

raised  him  from  the  dead,  thou  shalt  be  saved. 
For  with  the  heart,  man  believeth  tinto  right- 
eousness; and  with  the  mouth  confession  is 
made  unto  salvation.  For  the  Scripture  saith, 
Wnosoever  believeth  on  him  shall  be  saved. 

How  then  shall  they  call  on  him  in  whom 
they  have  not  believed  ?  And  how  shall  they 
believe  in  him  of  whom  they  have  not  heard  ? 
And  how  shall  they  hear  without  a  preacher  ? 
And  how  shall  they  preach  except  they  be  sent  ? 
But  the  time  does  not  allow  us  to  dwell  on  the 
call  and  qualifications  of  the  Gospel  ministry. 

4.  Let  me  urge  you,  young  men,  in  the  next 
place,  to  endeavor  most  carefully  to  find  out  the 
intimations  of  Providence  in  regard  to  tJie  husi- 
Qiess  you  should  follow.  I  have  reference  here 
to  your  education,  health,  and  place  of  resi- 
dence. The  influence  of  early  training  is  felt 
and  acknowledged  by  all.  It  was  ascertained 
a  few  years  ago,  that  out  of  one  hundred  and 
nine  theological  students,  ninety-seven  had 
either  a  pious  father  or  mother,  and  eighty- 
eight  had  parents  both  of  whom  were  pious. 
And  the  history  of  revivals  of  religion,  and 


THE   CHOICE    OF   A   PROFESSION.  281 

even  of  conversions  late  in  life,  sliows  that  tliey 
are  almost  all  to  be  traced  to  early  religious 
instruction.  The  seed  grows  after  having  long 
remained  dormant.  Samuel  and  Timothy,  Au- 
gustin  and  Doddridge,  are  well  known  examples 
of  parental  piety  giving  shape  to  the  character 
of  their  children. 

General  Jackson's  rigid  adherence  to  the 
articles  of  religion  as  a  matter  of  faith— articles 
which  he  never  allowed  any  one  to  dispute  or 
ridicule  in  his  presence  without  rebuke,  is  with- 
out doubt  to  be  attributed  to  his  mother's 
catechism  and  influence  upon  him  in  his  ear- 
liest years.  His  affection  for  his  wife  and  re- 
gard for  her  religious  feelings  are  equalled  only 
by  the  veneration  he  had  for  his  mother.  So 
strong  were  his  convictions  of  the  divinity  of 
Christ  and  the  inspiration  of  the  Bible,  that  it 
was  displeasing  to  him  to  hear  them  preached 
upon.  He  considered  it  useless  to  argue  with 
a  man  that  did  not  believe  them.  On  one 
occasion  at  dinner  with  some  British  officers 
and  others,  one  of  his  guests  suggested  that  if 
we  left  the  Bible  out  of  the  question  he  could 


282  THE    CHOICE    OF   A   PROFESSIOIS". 

prove  liis  position  to  be  true,  upon  wliicli  the 
old  liero,  bringing  liis  hand  down  with  con- 
siderable violence  upon  the  table,  said  :  "  Never 
give  up  the  Bible,  sir,  we  can't  give  up  the 
Bible."  And  Greneral  Havelock's  whole  reli- 
gious character  can  be  easily  traced  to  the  care- 
ful religious  training  of  his  mother  during  his 
infantile  years — perhaps  to  the  first  six  years 
of  his  life,  while  he  was  yet  under  his  father's 
roof.  It  was  his  mother's  custom  to  assemble 
her  children  regularly  around  her  knees  every 
day,  and  read  a  portion  of  the  Bible  to  them, 
and  pray  with  them,  and  explain  religious  mat- 
ters to  them.  It  was  thus  the  English  mother,  in 
her  humble  house  in  Kent,  was  educating  the 
British  hero  for  Birmah,  Affghanistan  and  In- 
dia. It  was  there  he  learned  those  sterlins; 
principles  that  gave  him  strength  for  the  day 
of  trial.  And  at  the  first  school  he  attended, 
so  remarkable  were  his  habits,  that  he  was 
nicknamed  "  old ijlilosj''  that  is,  the  philosopher. 
And  at  nine  years  we  see  ''the  man  of  fifty- 
seven  through  an  inverted  telescope."  And, 
of  course,  you  must  consider  your  health  and 


TIIE    CHOICE    OF   A    PROFESSION.  283 

physical  qualifications  for  tlie  occupation  you 
propose  to  follow.  Health  and  capacity  to 
labor  and  endure  have  a  great  deal  to  do  with 
success  in  the  world.  A  dumb  man  is  not 
called  to  be  an  orator,  nor  is  one  of  incurable 
stammering  or  of  lungs  so  weak  that  he  cannot 
engage  in  public  speaking,  called  to  be  a  law- 
yer or  a  preacher  of  the  Gosj)el.  The  matter 
of  health  is  too  often  overlooked.  It  is  as  much 
a  sin  to  neglect  the  body  as  it  is  to  neglect  the 
heart.  A  spendthrift  of  health  is  a  suicide 
where  more  than  blood  is  sj^ilt.  For  good 
health  has  a  great  deal  to  do  ^nth  talents  and 
success  in  life,  and  is  not  without  its  influence 
upon  the  realities  of  eternity.  "Take,"  says 
one,  "  a  lawyer's  life  through,  and  high  health 
is  at  least  equal  to  fifty  per  cent,  more  brain. 
The  credit  awarded  to  intellect  is  often  due  to 
digestion.  Endurance,  cheeifiilness,  wit,  elo- 
quence attain  a  force  and  splendor,  with  health, 
which  they  can  never  approach  without  it." 

You  must  consider,  also,  the  circumstances 
of  the  place  where  you  live.  Such  as  to  which 
calling  or  profession  has  the  greatest  o2:)eniT]g 


284  THE    CHOICE    OF   A    PROFESSION. 

for  usefulness.  Where  your  country  has  the 
greatest  need  of  farmers,  sailors,  soldiers,  me- 
chanics, merchants,  physicians,  lawyers  or  min- 
isters of  the  Gospel,  and  which  calling  or  pro- 
fession is  the  most  crowded.  As  those  born 
inland  in  farming  districts  are  apt  to  become 
farmers,  and  those  born  on  the  seashore  are 
jilore  aj)t  to  become  seafaring  men,  so  you 
should  consider  whether  your  residence  near 
an  institution  of  learning  and  opportunities  to 
obtain  a  liberal  education,  are  not  providential 
allotments,  directing  you  to  literary  pursuits 
and  some  one  qf  the  learned  jDrofessions.  While 
one's  youthful  tastes  or  inclinations  are  not 
always  infallible  as  to  what  kind  of  business  is 
to  be  followed,  still  they  should  be  most  care- 
fully considered.  For,  as  the  best  medical 
treatment  is  to  work  with  nature  in  her  strug- 
gles to  throw  off  ailments  and  overcome  ob- 
structions to  her  healthful  functions,  so  as  far 
as  possible  we  should  try  by  education  and 
our  daily  pursuits  to  supplement  nature,  and 
help  her  to  her  highest  aspirations.  As  our 
fallen  nature  is  sinful,  we  must  be  careful  how 


THE   CHOICE    OF   A    PROFESSION.  285 

we  yield  ourselves  to  oui'  natural  preferences 
in  choosing^  a  business  for  life.  That  sucli 
youthful  preferences  are  not  ahvays  right,  is 
clearly  proven  fi'om  the  fact  that  they  are  not 
always  successful,  nor  are  they  abiding.  On 
the  contrary,  they  are  found  to  be  spasmodic 
or  fickle.  A  slight  change  of  circumstances,  or 
the  flight  of  a  few  years,  or  the  presence  of  a 
new  acquaintance,  or  the  absence  of  an  old  one, 
sometimes  creates  new  tastes,  or  awakens  just 
as  strong  preferences  for  another  pui'suit  as 
were  entertained  a  short  time  ago  for  a  totally 
different  one.  Such  preferences  are  often  mere 
fancies.  They  are  often  delusions.  The  point 
should  be  decided  upon  principle.  Numerous 
cases,  and  of  distinguished  men,  too,  could  be 
given,  in  which  it  was  found  after  years  of 
trial,  and  a  great  loss  of  time  and  energy,  that 
a  mistake  had  been  made  in  following  these 
natiu'al  preferences  in  youth,  and  a  radical 
change  was  made.  There  can  be  no  doubt  but 
that  sometimes  it  is  the  duty  of  a  man  to 
change  his  business  or  his  profession.  This 
cannot  be  wrong  in  itself,  but  on  the  contrary, 


286  THE    CHOICE    OF   A   PEOFESSIOIS'. 

from  healtli  or  otlier  circumstances  it  may  be- 
come a  duty.  A  few  years'  experience  may  be 
necessary  to  develop  what  pursuit  or  kind  of 
business  we  are  tlie  best  fitted  for.  It  is  veiy 
evident  either  that  some  men  have  made  a  mis- 
take in  their  calling,  or  else  they  are  fit  for  no 
business  at  all.  They  are  either  in  the  wi'ong 
business  or  they  do  not  attend  to  the  right 
business  in  the  right  way,  and  in  either  case, 
the  sooner  they  correct  their  mistakes  the  bet- 
ter for  themselves  and  others.  They  are  so 
fretful  and  unhaj^py,  and  attend  to  their  calling 
so  badly,  that  it  is  clear  they  are  in  the  wrong 
place,  or  else  not  fitted  for  any  place.  Our 
doctrine  on  this  subject  is,  that  many  men  are 
attempting  to  do  what  Providence  never  called 
them  to  do,  and  that  they  ought  to  change  either 
their  calling  or  their  manner  of  attending  to 
it.  For  we  hold  that  it  is  the  duty  of  every 
_  Christian  man  and  woman  to  strive  to  excel 
in  whatever  they  profess  to  do.  If  a  Christian 
woman  has  to  nurse,  or  spin,  or  sew,  or  teach, 
the  should  aim  at  being  the  best  nurse  and  the 
best  worker.     And  if  a  Christian  gains  his  liv- 


THE    CHOICE   OF   A   PKOFESSION.  287 

ing  by  gardening  or  making  boots,  let  him 
have  the  best  vegetables  and  make  the  best 
boots  in  market.  And  so  of  every  calling,  from 
the  hmnblest  to  the  hio-hest.  That  such  should 
be  our  aim  as  a  matter  of  policy  and  gain,  may 
be  taken  for  granted ;  but  that  is  not  enough. 
Christians  are  to  covet  earnestly  the  best  gifts. 
It  is  their  duty  to  seek  superior  excellence. 
They  are  to  do  more  than  publicans  and  sin- 
ners. And  on  this  point,  also,  two  remarks 
seem  to  be  called  for ;  first^  as  a  general  rule  in 
our  country,  young  people  commence  business 
or  begin  the  duties  of  life  too  early.  This  has 
a  serious  and  most  baneful  effect  upon  them  in 
after  life.  It  destroys  the  enthusiasm,  cheer- 
fulness and  vigor  that  should  uphold  them 
in  mature  years.  It  is  better  that  om*  boys 
live  in  less  luxury,  or  even  without  some  com- 
forts at  home,  than  that  they  should  begin  to 
make  and  spend  money  in  their  minority. 

And  secondly^  it  is  a  common  fault  in  our 
day  that  our  youth  are  so  conceited,  self-willed 
and  obstinate,  that  they  will  not  take  the  ad- 
vice   of    parents,    teachers,    and    friends    of 


288  THE    CHOICE   OF    A    PKOFESSIOI^. 

advanced  years,  as  to  wliat  kind  of  business 
tliey  should  engage  in.  Parents,  friends,  and 
pastors  may  not  always  know  "  what  manner 
of  child  this  should  be ;"  yet  surely  every 
young  man  should  examine  well  his  endow- 
ments and  qualifications,  and  let  the  multitude 
of  years  speak  to  him,  and  age  give  him  coun- 
sel, in  deciding  what  business  or  profession  his 
special  gifts  and  circumstances  may  j)oint  out 
to  him  as  his  pursuit  for  life.  Again,  it  will 
hardly  be  doubted  that  the  moral  tendency 
of  the  business  we  are  deliberating  about  should 
be  well  considered ;  such  as  its  liability  to 
temptations  to  Avi'ong  doing,  or  its  adaptation 
to  promote  our  intellectual  and  spiritual  im- 
provement. We  are  not,  indeed,  to  seek  only 
our  own  interests ;  and  yet  we  cannot  help  pro- 
moting our  own  highest  good  by  choosing  the 
right  profession,  and  the  right  profession  for  us 
is  the  one  in  which  we  can  get  and  do  the  most 
good.  Some  callings  afford  greater  opportuni- 
ties than  others  for  reading,  and  others  are 
more  favorable  for  the  development  of  the  reli- 
gious sentiment.     For  although  the  sweat  of 


THE    CHOICE   OF   A   PROFESSION.  289 

the  man  at  the  plough  or  at  the  anvil  is  just  as 
honorable  as  the  sweat  of  the  lawyer  at  the  bar, 
or  of  the  statesman  in  the  forum,  still  the 
ploughman  and  blacksmith  have  not  the  oppor- 
tunities for  mental  cultivation  that  belong  to 
the  la-\\yer  or  senator.  The  toil  of  the  mer- 
chant may  be  as  honest,  and  as  pious,  and  as 
acceptable  to  God  as  that  of  the  pastor,  but  it 
is  not  so  favorable  for  the  genial  studies  and 
pursuits  of  cultivated  minds.  And  it  is  no 
doubt  because  seculai'  business,  trade,  and  the 
learned  j)rofessions  are  so  engrossing  that  they 
do  not  allow  or  enoourao-e  that  devotion  to  the 
culture  of  the  mind  and  heart,  that  are  requi- 
site to  eminence,  that  so  few,  comparatively  so 
few  are  found  earnestly  pursuing  secular  avo- 
cations, that  are  at  the  same  time  eminent  for 
their  piety.  Ordinarily  eminent  piety  is  pre- 
ceded by,  and  still  nurtured  with  much  prayer 
and  special  attention  to  the  reading  of  God's 
word.  And  this  requires  time  and  energy. 
Aud  hence  we  should  expect  more  piety,  eleva- 
tion of  thought,  and  culture  of  intellectual 
powers  in  the  ministry  than  in  any  other  em- 
irs 


290  THE    CHOICE    OF   A    PROFESSIOlSr. 

ployment.  As  tlie  subjects  witli  wliicli  tlie 
teacliers  of  Cliristianity  are  familiar  are  tlie 
most  momentous  tliat  can  occupy  the  liuman 
mind,  so  we  naturally  expect  that  a  devotion  to 
tliem  would  quicken  and  strengthen  the  intel- 
lect and  improve  the  heart.  The  greatest  ene- 
mies of  human  happiness  are  the  trinity  of 
human  depravity  :  "  the  world,  the  flesh,  and 
the  devil."  And  it  is  perfectly  clear  that  some 
callings  are  more  beset  by  these  than  others. 
The  love  of  ease  is  natural  to  the  carnal  mind. 
Sloth  is  a  dangerous  foe  to  all  improvement. 
To  hide  our  talent  in  a  napkin  is  to  betray  our 
trust  and  dishonor  our  creation.  And  so  also 
A^anity  and  ambition,  or  the  inordinate  desire 
for  fame,  has  slain  its  thousands.  "  How  can 
you  believe,"  said  our  Lord,  "  which  seek 
honor  one  of  another,  and  seek  not  the 
honor  that  cometh  from  God  only  ?"  Let 
not  the  wise  man  glory  in  his  wisdom;  nei- 
ther let  the  mighty  man  gloiy  in  his  might; 
let  not  the  rich  man  glory  in  his  riches;  but 
let  him  that  glorieth,  glory  in  this  that  he 
understandeth  and  knoweth  me,  that  I  am  the 


THE   CHOICE    OF   A   PEOFESSION.  291 

LoED  wliicli  exercise  loving  kindness,  judg- 
ment, and  rigliteousness,  in  the  eartli :  for  in 
these  things  I  delight,  saith  the  Lord.  Jere- 
Qiiiali  ix.  24. 

The  love  of  the  things  of  this  world  grows 
by  indulgence.  The  root  of  all  evil  is  the  love 
of  money,  "  which  while  some  coveted  after, 
they  have  erred  from  the  faith,  and  pierced 
themselves  through  mth  many  soitows."  "  They 
that  will  be  rich,  fall  into  a  temptation  and  a 
snare,  and  into  many  hui'tful  and  foolish  lusts, 
which  drown  men  in  destruction  and  perdi- 
tion." Observation  fully  confirms  these  texts 
of  Scripture  as  to  the  blinding,  absorbing,  de- 
moralizing, dangerous  tendency  of  the  inordi- 
nate love  of  the  world.  It  is  important,  there- 
fore, that  a  young  man  in  choosing  his  business 
for  life,  and  in  the  prosecution  of  it,  should 
well  consider  the  temptations  it  will  present  to 
him,  and  the  hindrances  that  may  be  connected 
with  it  in  the  way  of  his  mental  and  moi'al  im- 
provement. And  the  more  so,  because  it  is  by 
these  professional  avenues,  adaptations  or  pecu- 
liar tendencies  that  the  evil  one  always  makes 


292  THE    CHOICE    OF   A   PROFESSIOTT. 

his  most  deadly  assaults.  Is  the  calling,  then, 
you  are  about  to  choose  favorable  or  otherwise 
to  your  mental  growth  and  spiritual  welfare,  or 
is  it  one  that  will  deprive  you  of  such  advan- 
tages, and  expose  you  to  idleness,  luxuiy  or 
vice  ?  Will  it  help  or  hinder  you  in  your  way 
to  heaven  ?  If  then,  as  we  have  seen,  our  own 
personal  well-being  is  not  inconsistent  with  our 
duty  to  our  fellow  men  and  our  Creator,  but  is 
a  part  of  it,  it  must  also  be  true  that  virtue 
should  be  its  own  reward,  at  least  in  part,  in 
this  world ;  and  that  we  should  seek  for  glory, 
honor,  and  immortality  in  the  world  to  come. 
It  is  according  to  the  Scriptures  that  we  should 
have  respect  unto  the  recompense  of  rewards. 
Moses  is  commended  for  this.  It  is  given  as  a 
proof  of  his  heroic  faith,  that  "  he  refused  to  be 
called  the  son  of  Pharaoh's  daughter ;  choosing 
rather  to  suffer  aiHiction  with  the  peoj^le  of 
God,  than  to  enjoy  the  pleasures  of  sin  for  a 
season:  esteeming  the  reproach  of  Christ 
greater  riches  than  the  treasures  in  Eg3rpt :  for 
he  had  respect  unto  the  recompen-?ie  of  the  re- 
loardP      Several   points   are   revealed   in   the 


THE   CHOICE    OF   A    PROFESSION.  293 

AVord  of  God  as  to  tlie  rewards  of  eternity,  that 
should  be  well  considered. 

1.  Tliey  are  to  be  in  proportion  to  the  trials 
of  this  life.     We  understand  our  Lord  to  teach 
this  principle  when  inculcating  self  denial  as  at 
the  very  beginning  of  our  discipleship.     "If 
any  man  will  come  after  me,  let  him  deny  him- 
self, and  take  up  his  cross,  and  follow  me.     For 
^vhosoever  will  save  his  life  shall  lose  it,  and 
whosoever  Avill  lose  his  life  shall  find  it.     Then 
Peter  said,  Lo,  we  have  left  all  and  followed 
thee.     And  he  said  unto  them,  Yerily,  I  say 
unto  you,  there  is  no  man  that  hath  left  house, 
or  parents,  or  Ijrethren,  or  wife,  or  children,  for 
the  kingdom  of  God's  sake,  who  shall  not  re- 
ceive manifold  more  in  this  present  time,  and 
in  the  world  to  come  life  everlasting."     And 
so  Paul  teaches,  when  he  says  :  "  For  I  reckon 
tliat  the  sufferings  of  this  present  time  are  not 
worthy  to  be  compared  with  the  glory  that 
shall  be  revealed  in  us?"     "Rejoice,  inasmuch 
as  ye  are  partakers  of  Christ's  sufferings;  that, 
when  his  glory  shall  be  revealed,  ye  may  be 


294  THE    CHOICE    OF   A   PKOFESSION. 

glad  also  with  exceeding  joy."  "  A  witness  of 
the  sufferings  of  Christ,  and  also  a  partaker  of 
the  glory  that  shall  be  revealed."  "  Yea,  doubt- 
less, and  I  count  all  things  but  loss  for  the  ex- 
cellency of  the  knowledge  of  Christ  Jesus,  my 
Lord ;  that  I  may  know  him,  and  the  power  of 
his  resurrection,  and  the  fellowship  of  his  suf- 
ferings, being  made  conformable  unto  his  death ; 
if,  by  any  means,  I  may  attain  unto  the  resur- 
rection of  the  dead."  The  rule  is,  If  we  suffer 
WITH  Christ  we  shall  reigk  with  imi.  The 
enjoyment  of  heaven  "will  be  the  more  glorious 
because  of  the  trials  we  j^ass  through.  "  That 
the  trial  of  your  faith,  being  much  more  pre- 
cious than  of  gold  that  perisheth,  though  it  be 
tried  with  iire,  would  be  found  to  praise,  and 
honor,  and  glory  at  the  appearing  of  Jesus 
Christ."  "  What  are  these  which  are  arrayed 
in  white  robes  ?  and  whence  came  they  ?  And 
he  said  unto  me.  These  are  they  which  came 
out  of  great  tribulation,  and  have  washed  their 
robes,  and  made  them  white  in  the  blood  of  the 
Lamb.     Therefore  are  they  before  the  throne 


THE   CHOICE   OF   A    PROFESSION.  295 

of  God,  and  serve  him  day  and  night  in  his 
temple :  and  he  that  sitteth  on  his  throne  shall 
dwell  amono;  them." 

2.  The  rewards  of  eternity  are  to  be  accord- 
ing to  every  TnarCs  labor  done  in  the  body.  This 
labor  must  be,  however,  from  pure  motives, 
from  love  to  God  and  man.  The  love  of  Christ 
must  constrain  us  to  the  consecration  of  om-- 
selves  to  his  cause.  .The  great  Calvin,  in  ex- 
pounding the  text :  "  They  that  be  wise  shall 
shine  as  the  brightness  of  the  firmament ;  and 
they  that  turn  many  to  righteousness  as  the 
stars  forever ;"  says  it  means,  "  that  the  sons  of 
God  who,  being  devoted  entirely  to  God  and 
ruled  by  the  spirit  of  wisdom,  point  out  the 
way  of  life  to  others,  shall  not  only  be  saved 
themselves,  but  shall  2:)ossess  surpassing  glory, 
far  beyond  anything  which  exists  in  this  world. 
Hence  we  gather  the  nature  of  true  Avisdom  to 
consist  in  submitting  ourselves  to  God  in  sim- 
ple teachableness,  and  in  manifesting  the  addi- 
tional quality  of  carefully  promoting  the  sal- 
vation of  our  brethren."  The  rule  is  that  in 
bestowing   eternal   life    upon  his  followers,  a  ■ 


296  THE    CHOICE    OF   A    PEOFESSION. 

special  reward  is  attached  to  special  gifts  and 
services.  Our  Lord  accordingly  promised  to 
the  apostles,  in  view  of  the  extraordinary  trials, 
sufferings  and  labors  through  which  they  were 
called  to  go,  that  they  should  "  sit  on  twelve 
thrones  judging  the  twelve  tribes  of  Israel." 
Paul  was,  therefore,  authorized  to  say,  when  he 
contemj)lated  the  end  of  his  mortal  race,  con- 
flict and  labor  here  below  :  "  Thenceforth  there 
is  laid  up  for  me  a  crown  of  righteousness, 
which  the  Lord,  the  righteous  judge,  shall  give 
me  at  that  day :  and  not  to  me  only,  but  unto 
all  them  also  that  love  his  appearing.  The 
plain  meaning  of  which  is,  that  a  special  crown 
was  prepared  for  him  in  proportion  to  his 
labors  performed  out  of  love  to  Christ.  Paul, 
in  his  letter  to  the  Corinthians  (1  Oor.  iii.), 
expressly  tells  us  that,  neither  is  he  that  plant- 
eth  anything,  neither  he  that  watereth :  but 
God  that  giveth  the  increase.  Now  he  that 
planteth  and  he  that  watereth  are  one:  and 
every  man  shall  receive  Ms  own  reward  accord- 
ing to  Ms  own  labor.  And  then  he  explains, 
that  according  to  the  character  of  a  man's  work, 


THE    CHOICE    OF    A    PROFESSION.  297 

wlietlier  it  be  gold,  silver,  precious  stones,  or 
wood,  liay,  stubble — wlietlier  it  abide  the  trial 
by  fii'e,  for  tlie  fire  shall  try  every  man's  works 
of  what  sort  it  is — so  sliall  lie  receive  a  reward. 
And  every  man  shall  receive  his  oivii  reivard 
according  to  his  own  labor.  Not  according  to 
talents,  gifts  or  station ;  not  according  even  to 
our  successors,  but  according  to  our  labors,  we 
are  to  be  rewarded.  Diversity  of  gifts  in  unity 
of  purpose  is  God's  law  in  all  his  works.  Min- 
isters and  teachers  and  persons  in  all  pursuits 
have  diiferent  gifts,  and  different  services  to 
perform,  and  the  rule  by  which  they  are  to  be 
rewarded  at  last,  is  according  to  their  labor. 
It  is  a  great  comfort  to  see  the  fruit  of  our 
labors  now,  but  if  not,  our  record  is  on  high. 
In  one  of  the  publications  of  the  A.  S.  8.  Union., 
there  is  an  allegory  to  the  following  effect.  We 
do  not  attempt  to  recite  it  word  for  word,  but 
give  an  abridgment  of  it  from  one  of  the  an- 
nual reports  of  the  late  Rev.  Dr.  Van  Rensse- 
laer, of  the  Board  of  Education,  to  the  General 
Assembly.  Indeed,  we  are  indebted  to  this 
report  for  suggesting  this  discourse,  and  for 

13* 


298  THE    CHOICE    OF    A   PROFESSION. 

many  liints  and  thonglits,  all  of  whicli  we  have 
freely  used.  The  allegory  is  called  "The 
Crown  Room,"  A  pions  yonng  man  of  prom- 
ising talents  and  prospects  felt  impressed  with 
the  idea  that  it  was  his  duty  to  preach  the 
Gospel.  He  was  exceedingly  reluctant,  how- 
ever, to  devote  himself  to  the  service  of  God  in 
the  Gospel  of  his  Son.  The  struggle  was 
continued  for  months.  His  worldly  ambition 
and  wealthy  and  fashionable  friends  pleading 
on  the  one  side,  and  the  voice  of  his  soul  seem- 
ing to  rise  up  from  its  depths,  saying,  "Woe  is 
me,  woe  is  me,  if  I  preach  not  the  Gospel."  At 
last  he  thought  he  had  rightly  settled  the 
question.  He  determined  not  to  preach  the 
kingdom  of  God,  engaged  in  business,  and  his 
immediate  success  he  considered  as  a  proof  that 
he  had  done  right.  He  soon  became  a  man  of 
large  wealth.  Nor  did  he  forsake  the  cause  of 
Christ.  He  maintained  his  Christian  profes- 
sion, and  was  punctual  at  the  prayer  meeting, 
and  gave  liberally  at  the  missionary  concerts. 
After  being  at  a  large  meeting  in  behalf  of 
missions,  he  returned  home,  and  soon  fell  asleep, 


TIIE    CHOICE   OF   A    PEOFESSIOI^.  299 

when  he  dreamed  that  an  angel  of  great  glory 
approached  liim  and  invited  him  to  follow  him. 
He  did  so  until  he  reached  the  gate  of  a  stu- 
pendous edifice.    After  entering  its  apartments, 
whose   dimensions    and    magnificence    amazed 
and  awed  him,  "This,"  said  his  angel  guide,  "is 
the  Crmvn  Room,  and  here  you  see  deposited 
the  crowTis  which  await  the  faithful  when  they 
have  finished  their  course."     And  oh,  what  a 
sight  was  there  presented   to  his  eyes!     Ar- 
ranged in  glittering  rows,  one  above  the  other, 
suspended  from  the  lofty  dome  and  piled  up 
on  every  side,  were   innumerable   crowns  of 
every  size,  form  and   device.     Some  of  these 
were  simple  circlets  or  crescents  of  gold,  con- 
taining here  and  there  a  single  jewel;  others 
more  thickly  sprinkled  with  brilliants  or  stud- 
ded with  gems.     Long  and  earnestly  did  he 
look  at  the  glories  that  surrounded  him  until 
his  guiding  angel  reminded  him  that  it  was 
time  to  return,  and  began  to  move  out,  but 
said,  "  Thy  crown  is  yet  to  be  won."    But  being 
reluctant  to  leave,  his  eyes  were  at  last  fixed 
npou  a  crown  which    he   liad  not  before  ob- 


300  THE    CHOICE    OF   A    PROFESSION 

served.  It  was  gorgeous  witli  brilliants,  and 
as  lie  gazed  upon  it  a  strange  fascination  seized 
liim.  He  trembled  as  be  gazed,  and  tears  fell 
from  bis  eyes  as  be  exclaimed :  O  eartb,  eartb ! 
wbat  canst  tbou  offer  like  tbis  ?  Tell  me,  ob, 
tboii  sbining  one !  for  wbat  favored  being  can 
tbis  glorious  cro^vn  be  reserved — wbo  sball  be 
wortby  to  wear  it  at  last  ?  "  Alas !  alas !"  said 
tbe  angel,  "  I  know  not !  once,  indeed,  it  seemed 
ready  for  tbee,  but  tbou  knewest  not  tbe  time 
of  tby  visitation.  Tbou  didst  turn  away  from 
yonder  glittering  crown.  I  know  not  wbo 
sball  stand  in  tby  lot,  or  wear  tbat  res})lendent 
diadem !"  Startled,  be  awoke  from  bis  slum- 
bers. Tbe  scales  fell  from  bis  eyes,  and  be  saw 
bow  be  bad  temporized  witb  duty,  and  bad 
offered  gold^  gold,  GOLD  instead  of  tbe  living 
sacrifice.  How  be  bad  allowed  tbe  pleasures 
and  gains  of  eartb  to  delude  bim.  He  strug- 
gled long  and  earnestly  for  forgiveness.  He 
now  prayed,  not  "I  pray  tbee  bave  me  ex- 
cused," but  in  tbe  very  words  of  our  text, 
"  Lord,  wbat  wilt  tbou  bave  me  to  do  ?"  "  Here 
am  I,"  said  be,  "  send  me  now,  O  Lord,  if  tbou 


THE    CHOICE    OF   A    PEOFESSION.  301 

canst  after  so  mucli  unworthiness  and  so  great 
neglect  of  duty."  Bitterly,  most  bitterly  did 
lie  moui'n  over  his  folly  and  repent  his  waste 
of  talents,  loss  of  time  and  misuse  of  precious 
gifts.  But  at  length,  finding  peace,  and  be- 
coming assured  that  it  was  his  duty  to  preach 
the  Gospel,  he  took  up  his  cross  and  went  forth 
as  Christ's  ambassador.  Domestic  ties  and 
many  worldly  cares  were  now  a  serious  hin- 
drance in  his  way,  but  by  divine  grace  he  was 
enabled  to  strive  for  the  prize  set  before  him, 
and  to  do  a  great  and  blessed  work  in  the  ser- 
vice of  his  gracious  Master.  Young  men,  let 
me  beseech  you  to  choose  an  occupation  that 
will  bear  the  scrutiny  of  the  last  day.  Con- 
sider well  the  principles  laid  down  and  briefly 
alluded  to  or  illustrated  in  this  discourse. 
Your  happiness  now  and  through  a  boundless 
eternity,  as  well  as  that  of  those  whose  life  and 
being  tnay  be  bound  up  in  yours,  depends  very 
much  upon  your  making  choice  of  the  riglit 
kind  of  an  employment  or  pursuit  in  life. 
Choose,  then,  your  calling  in  the  fear  of  God, 
and  so  pursue  it  as  to  show  that  you  are  called 


302  THE    CHOICE    OF    A   PEOFESSIO]^-. 

of  God  to  it,  and  tliat  in  it  you  are  seeking  to 
please  Him  who  is  invisible,  and  to  gain  glory, 
Lonor  and  immortality  in  tis  presence.  Make 
your  choice  deliberately  and  according  to  higli 
and  noble  principles,  and  tlien  pursue  your  em- 
ployment boldly,  conscientiously,  devotedly, 
persistently.  A  wrong  choice,  or  a  negligent 
pursuit  even  of  the  right  calling,  is  a  life  of 
monotony  for  your  own  souls,  a  palsy  in  your 
own  homes,  and  a  misguiding  or  injustice  to 
others ;  while,  on  the  other  side,  he  that  is  wise 
is  wise  not  only  for  himself,  but  for  others — a 
wise  choice  and  a  wise  j)ursuit  is  the  life  of  the 
crowned  and  reigning  spirit.  Thy  croivn^  young 
man,  is  yet  to  he  won.  God  help  you  to  gird 
on  your  armor,  and  help  you  to  win  it.  It  is  a 
resplendently  glorious  crown,  to  which  your 
age,  your  country  and  your  God  calls  you.  It 
is  for  you  to  become  a  light  always  moving  in 
the  creation  of  God,  in  a  wider  and  a  higher 
sphere — discovering  always,  illuminating  al- 
ways, gaining  every  hour  in  strength  for  bolder 
and  more  lofty  flights,  yet  bowed  down  every 
hour  into  deeper  humility ;  sure  of  being  always 


THE   CHOICE    OF   A   PROFESSION.  303 

and  iiTesistibly  in  an  upward  progress ;  liappy 
in  what  you  have  achieved,  happier  still  in  the 
greatness  of  the  way  before  you,  and  happiest 
still  at  the  close  of  life,  when  all  other  names 
of  dearest  ties  may  fade  from  the  memory,  to 
be  refreshed  by  the  recollection  of  that  name 
which  is  above  every  name,  happiest  at  the 
close  of  life,  when  the  right  hand  begins  to  for- 
get its  cunning,  to  remember  that  there  was 
never  a  touch  of  your  chisel  or  of  your  pen  or 
pencil,  nor  a  deed  done  by  your  hand,  nor  a 
2:>uqoose  of  your  heart,  but  has  added  to  the 
kiiowledge  and  happiness  of  your  fellow-men. 


XIL 

EESPONSIBILITY   FOR   THE    SALVATION    OF    OUK 
FELLOW   MEN. 

If  thou  forbear  to  deliver  them  that  are  drawn  uuto  death,  and 
those  that  are  ready  to  be  slain ;  If  thou  sayest,  Behold  we  knew  it 
not ;  doth  not  he  that  pondereth  the  heart  consider  it  ?  and  he  that 
keepeth  thy  soul,  doth  not  he  know  it  ?  and  shall  not  he  render  to 
every  man  according  to  his  works? — Proverbs  xxiv.  11,  12. 

One  of  tlie  best  remarks  of  the  late  Daniel 
Webster  is  liis  answer  to  tlie  question :  What 
is  the  greatest  subject  a  man  can  think  upon  ? 
"  His  responsibility,  his  responsibility  to  God, 
sir,  is  the  most  important  subject  that  can  enter 
his  mind."  ^ 

We  propose  now,  in  a  plain  way,  with  God's 
hel|),  to  offer  some  thoughts  upon  our  responsi- 
bility as.  Christians  for  the  salvation  of  our  fel- 
low men.  To  understand  this  j)assage  of  Scrip- 
ture, we  must  consider,  first,  the  sin  here  de- 
clared to  be  so  displeasing  to  God.     It  is  a  sin 

804 


SALVATION  OF  OUR  FELLOW  MEN.    305 

of  omission.  It  is  tlie  neglecting  of  our  duty  to- 
ward our  fellow  men,  and  tliougli  originally 
applied  to  their  natural  lives,  it  is  equally  true 
as  to  neglecting  tlieir  souls.  The  original  allu- 
sion seems  to  be  to  the  case  of  an  innocent  per- 
son brought  into  visible  and  extreme  danger, 
either  by  severe  oppression,  or  by  a  sudden 
assault  upon  his  person,  or  by  some  unjust  pro- 
cess of  law.  As  for  example,  if  a  person  is  con- 
demned by  false  witnesses,  and  it  is  within  our 
power  to  furnish  the  proofs  of  the  perjury  of 
the  witnesses  and  the  innocence  of  the  party 
accused,  then  it  is  our  solemn  duty  to  do  it. 
Among  the  Jews,  it  was  allowed  that  if  any 
person  could  oifer  anything  in  favor  of  a  pri- 
soner, after  sentence  was  passed,  it  was  his  duty 
to  do  so  before  the  execution.  Accordinc:  to 
the  Mishna  it  was  usual  when  a  man  was  led 
to  execution,  for  a  crier  to  go  before  him  and 
proclaim  :  "  This  man  is  now  going  to  be  exe- 
cuted for  such  a  crime,  and  such  and  such  are 
witnesses  against  him :  Whoever  knows  him  to 
be  innocent,  let  him  come  forth  and  make  it 
appear."     Quoted  by  Dr.  Doddridge. 


306  eespojS^sibility  foe  the 

It  is  admitted  tliat  if  any  one  is  attacked  by 
force,  and  his  projoerty  and  life  are  in  danger, 
it  is  our  duty  to  fly  to  Ms  assistance,  if  tliere 
is  a  greater  probability  tliat  we  can  save  bis 
life  than  tbat  we  should  lose  our  own  in  the 
attempt  to  save  Mm.  Thus,  if  we  see  any  one 
through  ignorance  or  thoughtlessness  exposing 
himself  to  danger,  or  about  to  walk  over  a  pre- 
cipice, or  to  fall  into  the  hands  of  thieves,  or  to 
take  a  wrong  road,  or  get  into  any  other  dis- 
tress, as  strangers,  travellers,  and  ships  at  sea, 
and  all  such  cases ;  then,  though  it  might  be 
with  exj)ense,  toil  and  trouble  to  ourselves,  and 
even  with  great  difficulty  and  peril,  and  with- 
out any  i-eward  or  even  return  of  gratitude, 
still  it  is  our  duty,  because  of  the  great  bonds 
of  human  brotherhood,  and  for  the  love  of  God 
the  great  Father  of  mankind,  to  hasten  to  their 
help  and  deliverance.  Among  the  Egyptians, 
"  to  be  the  accidental  witness  of  an  attempt  to 
murder,  without  endeavoring  to  prevent  it,  was 
reckoned  a  capital  offence,  which  could  only  be 
palliated  by  bringing  proof  of  absolute  ina- 
bility to  act.     To  be  present  when  any  one 


SALVATIOiS^    OF    OUR    FELLOW    MEN.  307 

inflicted  a  personal  injury  on  another  without 
interfering,  was  tantamount  to  being  a  party  to 
tlie  evdl  done,  and  was  punishable  according  to 
the  extent  of  the  assault."  ^ 

And  if  the  neHectino;  of  the  natural  lives 
and  estates  of  our  fellow  men  be  so  highly- 
criminal,  it  must  be  much  more  heinous  in  the 
sight  of  God,  to  permit  the  ruin  of  their  charac- 
ter, or  the  defamation  of  their  families,  or  the 
perdition  of  their  souls,  without  doing  eveiy- 
thing  in  our  power  to  save  them  from  being 
drawn  unto  death  and  slain  by  the  sword  of 
eternal  justice. 

Secondly/.  It  is  supposed  in  the  text,  that  they 
who  neglect  to  deliver  those  that  are  drawn 
unto  death  and  are  ready  to  be  slain,  are 
prompt  to  excuse  themselves  for  this  neglect. 
And  this  readiness  to  offer  excuses  is  evidence, 
Jlf'st,  of  a  consciousness  of  guilt ;  and  secondly^ 
of  having  offered  violence  to  the  best  feelings 
of  human  nature.  For  our  first  impulse  on  see- 
ing distress,  is  to  endeavor  to  relieve  it.  Our 
hearts  then  leap  into  our  bosoms,  and  we  are 

*   "Ancient  Egypt,"  by  the  Carters,  vol.  1.,  p.  80. 


308  respojS'sibility  for  the 

ready  to  run  to  tlieir  relief;  but  when  cold  and 
selfish  calculation  enters  into  the  heart,  then  we 
forbear.  And  here  is  the  force  of  the  terms — 
if  tlwu  forbear  to  deliver  them — that  is,  if  thou 
check,  or  restrain,  and  hold  back  from  doing 
what  your  heart  prompts  ;  then  "  he  that  pon- 
dereth  the  heart,  and  keepeth  thy  soul,  doth 
not  he  know  it  ?  And  shall  he  not  render  to 
every  man  according  to  his  works  ?" 

Thirdly.  All  such  excuses,  however,  are  vain. 
They  are  unavailing.  If  we  succeed  in  excus- 
ing ourselves  to  ourselves  and  to  our  fellow  men, 
it  is  a  trifling  matter.  It  is  a  light  thing  to  be 
judged  of  man's  judgment;  he  that  judgeth 
thee  is  the  Lord ;  and  he  pondereth  the  heart ; 
he  weighs  in  a  most  accurate  balance,  all  its 
most  secret  sentiments.  He  that  keej^eth  thy 
soul,  doth  he  not  know  it  ?  His  are  all  thy 
ways,  even  to  the  deep  thoughts  of  thine 
heart;  and  he  will  render  to  every  man  ac- 
cording to  his  works. 

Human  laws  may  not  punish  for  the  neglect 
of  our  own  or  of  the  souls  of  our  fellow  men. 
The  grand  jury  may  not  bring  in  an  indict- 


SALYATIOX  OF  OUK  FELLOW  MEX.    309 

ment  for  profane  swearing,  or  for  dmnkenness, 
nor  for  destroying  tlie  habits  of  oui'  young  men, 
or  for  adultery  and  fornication,  and  lying  and 
corruj^ting  our  public  morals.  It  may  be  tlie 
police  cannot  prevent  men  from  exercising  tbeir 
ingenuity  in  decoying  tlie  innocent  and  delud- 
ing the  unwary  stranger.  There  may  be  no 
statute  against  the  omission  of  duty  to  the  souls 
of  men.  The  laws  of  the  land  may  not  be  able 
to  punish  for  the  sins  of  the  heart,  or  to  enforce 
filial  piety  and  love  to  God,  and  charity  to  our 
fellow  men,  still  he  that  trieth  the  reins  of  the 
heart,  knoweth  all  these  things.  And  besides, 
there  is  the  common  law  of  humanity,  the  writ- 
ten law  of  benevolence,  engraved  on  the  hu- 
man heart  and  proclaimed  ffom  the  statute 
book  of  heaven,  requiring  us  to  deliver  those 
that  are  drawn  unto  death  and  are  ready 
to  be  slain,  and  the  supreme  law-giver  tvtlII 
render  at  last  to  every  one  according  to  his 
works. 

The  doctrine  raised  from  this  explanation  of 
the  text  is,  that  there  is  a  great  responsi- 
bility RESTING   UPON   us   TO   DESIRE  AND   LABOR 


310  RESPOlSrSIBILITY    FOR   THE 

EAENESTLY  FOR   THE    SALVATIOJST    OF  OUE   FELLOW 

MEN".     And  this  view  of  tlie  text  implies, 

1.  That  our  fellow  men  are  in  danger ;  and 
that  the  wicked,  the  impenitent,  and  ungodly 
are  in  a  dangerous  condition  is  clear  from  the 
Word  of  God.  This  danger  is  pointed  to  by 
the  words :  "  If  thou  forbear  to  deliver  them 
that  are  drawn  unto  death,  and  those  that  are 
ready  to  be  slain." 

Drawn  unto  death — ready  to  he  slahi^  are 
fearful  words.  And  all  the  more  fearful  when 
we  remember  that  it  is  of  the  soul  rather  than 
of  the  body  that  they  are  spoken.  Have  you 
ever  seriously  considered  what  is  meant  by  the 
slaying  of  the  soul — by  the  death  of  the  soul  ? 
What  is  the  death  of  the  soul  ?  Is  there,  in- 
deed, any  reach  of  the  human  mind  so  capacious 
and  all  penetrating  as  to  apprehend  what  it  is 
to  be  lost  ?  If  eye  hath  not  seen,  nor  ear  heard, 
nor  heart  of  man  conceived,  what  are  the  joys 
of  heaven :  so  neither  hath  eye  seen,  nor  ear 
heard,  nor  heart  of  man  conceived  what  is 
meant  by  the  portion  of  the  finally  impenitent ; 
the  cup  of  trembling  and  wrath  which  an  om- 


SALVATION  OF  OUR  FELLOW  MEN.    311 

nipotent  L,and  compels  them  to  drink,  because 
they  rejected  offered  mercy  and  despised  the 
free  grace  of  God.  Weej^ing  and  wailing,  and 
gnashing  of  teeth,  and  outer  darkness  and  ban- 
ishment from  the  presence  and  glory  of  God, 
are  some  of  the  terms  by  which  the  doom  of 
the  wicked  is  described  in  the  holy  Scriptures. 
But,  oh,  situation  how  dismal ! 

"  Dungeon  horrible  on  all  sides  round 
As  one  great  furnace  flara'd,  yet  from  these  flames 
No  light,  but  rather  darkness  risible 
Serv'd  only  to  discover  sights  of  woe, 
Regions  of  sorrow,  doleful  shades,  where  peace 
And  rest  can  never  dwell,  hope  never  comes 
That  comes  to  all ;  but  torture  without  end 
Still  rages,  and  a  fiery  deluge,  fed 
With  ever-burning  sulphur  unconsum'd." 

And  yet,  is  it  not  true  that  multitudes  around 
us  are  living  in  sin  and  dying  out  of  the  present 
Avorld  every  day  without  any  preparation  for  a 
better  life  ?  Does  not  a  thoughtful  survey  of 
our  streets  confirm  the  Scripture  view,  that  the 
wide  gate  and  the  broad  way  which  leads  to 
death  are  crowded,  and  that  there  are  but  few 


312  EESPOIS^SIBILITY    FOE   THE 

in  tlie  narrow  way  wliicli  leads  to  life  ?  Is  it 
not  true  if  we  judge  from  our  fellow-men  at 
large  as  tliey  pass  and  repass  before  us  in  their 
thousand  thousand  ways  of  conflict,  suffering, 
li\dng  and  dying,  that  Christ's  fl.ock  is  small 
and  the  devil's  herd  is  large  ?  If  the  destroy- 
ing angel  was  commissioned  to  pass  over  the 
cities  of  Christendom,  and  commanded  to  smite 
with  instant  death  all  those  who  dwell  in 
houses  not  marked  mth  the  blood  of  the  great 
Paschal  Lamb  slain  from  the  foundation  of  the 
world  to  take  away  its  sin,  to  slay  the  first-born 
of  all  those  families  that  do  not  call  upon  Grod 
by  morning  and  evening  pra^^er — who  do  not 
reverence  the  holy  name  of  the  God  of  Israel — 
who  do  not  keep  his  day  holy,  and  who  do  not 
take  up  their  cross  and  follow  Christ — brethren, 
would  not  loud  and  long  wailings  rise  up  from 
many  of  our  dwellings  if  such  a  test  as  this 
were  now  applied  in  order  that  it  might  be 
seen  who  is  on  the  Lord's  side  and  who  is  not  ? 
It  is  fearful  to  move  over  a  field  of  battle,  when 
the  missiles  of  destruction  are  flying,  rolling, 
rattling  and  crashing  in  every  direction ;  or  to 


SALVATIOX  OF  OUR  FELLOW  IVIEN".    313 

go  througli  a  populous  city  when  an  epidemic 
is  prevailing,  and  death  rides  on  every  breeze ; 
but,  there  is  no  epidemic  like  sin.  It  kills  both 
body  and  soul,  and  kills  beyond  the  grave. 
There  is  no  death  like  etei-nal  death,  which  is 
the  second  death — a  death  forever  in  the  ex- 
tremest  agonies  of  dying,  and  yet  can  never  die. 
With  all  the  allowances  which  that  charity  can 
make  which  believeth  all  things  and  hopeth  all 
things,  is  it  not  true,  that  the  marks  of  eternal 
death  are  on  many  of  our  fellow-men — that  is, 
they  are  ungodh^,  impenitent,  self-righteous, 
disobedient,  utterly  careless  or  indifferent  about 
'religion,  or  they  are  profane,  prayerless,  im- 
moral, vicious  ?  And  on  others  on  whom  the 
marks  of  evil  doing  are  not  displayed,  there 
are,  however,  no  signs  of  spiritual  life.  They 
are  not  seeking  to  be  saved.  They  are  not 
given  to  prayer.  They  do  not  love  God,  nor 
obey  his  Son  Jesus  Christ.  And  if  the  right- 
eous scarcely  be  saved,  where  shall  the  ungodly 
and  the  sinner  appear?  What  shall  be  the 
end  of  those  who  know  not  God,  and  obey  not 
the  Gospel  of  his  Son  ?     O  that  the  dreadful 

li 


314  RESPONSIBILITY    FOR    THE 

contagion  of  sin  could  be  destroyed !  But 
alas  !  it  is  an  epidemic  that  ragetli  everywliere 
in  our  fallen  world,  and  ragetli  evermore  win- 
ter and  summer,  seed  time  and  harvest.  It 
ne"v«r  abates.  Sin  abounds  and  death  reigns. 
"For  death  from  sin,  no  power  can  separate." 
Now  a  few  considerations  ivill  make  it  plain, 
that  the  impenitent  are  in  danger  of  eternal 
death.  First ,  they  are  in  a  great  measure  care- 
less on  the  subject  of  religion.  Intelligent, 
energetic,  Avhole-hearted  on  all  other  subjects, 
they  are  indifferent  to  this  the  first  and  great- 
est concern  of  every  human  being.  Their  care- 
lessness may  arise  from  a  variety  of  causes,  but 
in  every  case  it  is  dangerous.  Some  think 
themselves  wise  and  increased  in  goods,  while 
in  fact  they  are  stupid,  ignorant  and  miserably 
poor.  Their  prosperity  is  either  a  mere  fancy, 
or  it  is  the  verdui^e  of  the  hill-side  just  below 
the  volcanic  crater,  whose  groanings  are  already 
to  be  heard  as  notes  of  preparation  for  the  over- 
flowing flood  of  fire  that  will  sweep  all  below 
to  destruction.  They  are  sick,  but  think  them- 
selves in  health.     They  will  die,  if  no  physician 


SALVATIOI^    OF   OUE   FELLOW   MEN.  315 

saves  tliem ;  but  they  do  not  feel  their  need  of 
one.     Their  carelessness  is  the  calm  that  pre- 
cedes the  storm.     It  is  a  calm  produced  by  ig- 
norance  or  stupidity,  if  not  by  an  entire  with- 
drawing  of  divine  influence.    Indifferent,  uncon- 
cerned, no  mind  or  heart  for  eternal  realities  • 
how  can  they  be  saved  ?     The  Lord's  day  they 
do   not   keep   holy.     Their   backs  are  turned 
upon   the   Lord's   house,    where    his   word   is 
preached;  and  their  Bible,  the  gift  of  a  parent 
or  of  a  "sister  dear"  who  has  passed  into  the' 
skies,  if  not  lost,  is  at  least  not  read;  nor  do 
they  now  repeat   "Our  Father"  and   lift  up 
their  hearts  to  God  as  they  were  taught  to  do 
m  prayer  in  the  home  of  their  youth.     How, 
then,  can  they  be  saved  who  neglect  so  great  a 
salvation?     Those  Avho  despised   the   law  of 
Moses  died  without  mercy;  but  to  despise  the 
Gospel  IS  a  greater  crime,  and  deserves  a  great- 
er  punishment.     Those  who   seek   not  mercy 
now,  according  to  the  Gospel,  shall  never  have 
It.     TUs  is  the  acceptable  time;  this  is  the 
day  of  salvation.     If  it  be  neglected,  there  is 
then  no  more  hope.     But,  secomlly,  our  impeni- 


316  RESPOlSrSIBILITT    FOE   THE 

tent  fellow-inen  are  in  great  danger,  because 
the  manner  of  their  lives  is  contrary  to  God's 
laws,  and  therefore  exposes  tliem  continually 
to  his  righteous  judgments.  Some  men  are 
content  with  a  mere  name  for  decency  and 
good  manners ;  others  are  amiable  and  correct 
and  well  to  do  in  the  world ;  and  others  even 
have  the  form  of  godliness ;  and  yet  all  these 
are  without  true  piety.  Some  even  draw  nigh 
to  God  with  their  mouth,  and  honor  him  with 
their  lips,  whose  heart  is  far  from  him.  Then 
there  are  others  who  are  living  in  open  sin. 
They  glory  in  their  shame.  Their  sins  are 
open  beforehand,  going  before  to  the  judgment, 
and  some  men's  sins  follow  after.  The  works 
of  the  flesh,  which  are  the  works  of  the  wicked 
One,  are  manifest,  which  are  "  adultery,  forni- 
cation, uncleanness,  wrath,  murder  and  drunk- 
enness." And  they  that  do  such  things  show 
too  clearly  that  they  are  of  their  father,  the 
devil,  and  the  lusts  of  their  father  they  will  do. 
They  are  servants  of  sin,  and  living  after  the 
flesh,  they  must  die — For  the  unrigliteoiis  can- 
not  inlierit  the  Tcingdom  of  God.     Thirdly.  An- 


SALVATION    OF    OUR    FELLOW    :ME]S".  31  Y 

Other  proof  of  the  imrainency  of  the  danger  that 
threatens  our  impenitent  fellow  men,  is  that 
great  and  fundamental  errors  are  abroad  in  the 
world — and  many  are  led  away  from  the  truth 
as  it  is  in  Jesus,  and  many  even  substitute 
these  false  doctrines  and  damnables  heresies,  as 
an  apostle  has  called  them,  for  the  vital  doc- 
trines and  true  views  of  our  holy  religion. 
They  receive  as  and/o?'  the  precious  Gospel  of 
Christ,  what  is  in  fact  another  Gospel.  The 
fancies  and  traditions  and  commandments  of 
men  are  substituted  for  the  commandments  of 
the  living  God.  A  "will-worship"  is  put  in 
the  place  of  the  worship  God  has  appointed. 
Human  means  are  made  sufficient  ^\dthout  the 
atonement  of  the  Son  of  God.  Now  it  cannot 
be  true  that  all  religions  are  equally  good.  It 
cannot  be  true  that  a  man  is  not  responsible 
for  what  he  believes.  It  cannot  be  true  that  it 
makes  no  difference  what  a  man  believes  if  he 
is  only  sincere.  If  this  were  so,  then  there 
would  be  no  difference  between  right  and  wrong. 
Nor  could  there  be  any  standard  of  right  and 
wi-ong.     But  we  know  there  is  such  a.  differ- 


318  EESPONSIBILITY   FOR    THE 

ence,  and  tliat  there  is  sucli  a  standard,  and  tlie 
proof  of  this  is  the  universal  conscience,  con- 
fession and  practice  of  the  human  race.  And 
we  know  also  that  as  a  man  thinketh  in  his 
heart,  so  is  he.  We  know  that  truth  appre- 
hended is  a  principle,  and  that  a  principle  ap- 
prehended excites  an  emotion,  a  desire,  a  will, 
and  leads  to  action,  so  that  from  believing 
comes  thinking,  and  then  doing.  Truth  in 
itself  is  infinitely  jDrecious,  It  is  separated  by 
an  infinite  space  from  error.  And  while  truth 
is  saving,  error  is  destroying.  It  does,  there- 
fore, make  a  great  difierence  what  a  man  be- 
lieves, for  without  his  intending  it,  or  perceiv- 
it,  his  conduct  is  moulded  by  his  belief  And 
besides,  a  man  is  as  much  accountable  for  the 
doctrines  he  believes,  the  sentiments  he  holds, 
the  opinions  he  utters,  as  he  is  for  the  example 
he  sets  or  the  actions  he  performs.  Nor  does 
a  man's  good  intentions  excuse  him  for  wrong 
doing,  when  he  could  have  known  what  was 
right  by  taking  heed  to  the  will  of  God.  Nor 
does  a  man's  sincerity  in  his  belief  save  him 
from   responsibility.     A  man's   sincere   belief 


SALVATION?   OF   OUR   FELLOW    MEZs".  319 


that  iiis  neiglibor  was  honest  does  not  save 
liim  from  the  loss  lie  sustains  when  that  neicrh- 
bor  runs  away  with  his  money.  Nor  does  a 
man's  perfect  honesty  save  him  from  death,  if 
by  mistake  he  has  taken  poison  that  kills 
instead  of  the  powder  that  w\as  to  heal.  It  is 
our  duty  to,  know  and  believe  the  truth,  and 
nothing  but  the  truth.  And  for  this  very  pur- 
pose God  has  endowed  us  ^vith  reason,  Intel- 
lectual  powers,  speech  and  the  means  of  know- 
ledge, and  has  revealed  his  will  for  our  salva- 
tion. It  is  by  the  truth  we  are  begotten  to  a 
lively  hope,  and  made  free  from  sin.  A  man's 
life  cannot  be  in  the  right,  if  his  f\iith  be  in  the 
WTong ;  for  his  conduct  will  flow  from  ^^^:oncr 

o 

motives  and  aims — his  actions  will  be  the  pro- 
ducts of  erroneous  principles,  and  however  sin- 
cere, error  never  can  produce  right. 

Since,  therefore,  it  is  philosophical  as  well  as 
scriptural  that  some  errors  are  "  damnable,"  it 
is  of  the  greatest  importance  that  men  should 
have  clear  and  proper  views  of  the  divine  cha- 
racter—of the  la^v  of  God  and  of  themselves— 
of  its  reach,  spiriturdity  and  requirements,  and 


320  EESPOXSIBILITY   FOR    THE 

of  tliemselves  as  guilty  in  tlie  sight  of  God,  and 
of  tlieir  need  of  Christ  as  a  Saviour,  and  be 
able  to  apprehend  his  willingness  and  suffi- 
ciency as  a  Redeemer.  And  since,  according  to 
the  Word  of  God,  we  cannot  be  saved  without 
holiness — without  being  born  again — without 
repentance  and  faith,  and  since  so  many  are 
living  around  us  Avho  give  no  evidence  of  re- 
pentance toward  God,  nor  of  faith  in  Jesus 
Christ,  is  not  the  conclusion  forced  upon  us, 
iJiey  are  draion  unto  deatli^  and  are  ready  to  he 
slain  f  What  becomes  of  the  thoiisands  of 
souls  that  leave  our  mortal  shores  every  year  ? 
Whither  do  they  go  ?  What  reasonable,  scrip- 
tural hope  is  there  that  the  majority  of  those 
who  are  now  intent  on  gain  or  pleasure,  and 
elbowing  their  way  through  our  streets,  will  be 
saved  when  they  die  ?  Around  how  many  of 
their  dying  couches  will  be  gathered  a  praying 
band  to  commit  the  departing  S2)irit  to  Jesus 
Christ !  Ah !  is  it  not  enough  that  they  die 
in  wretchedness — ^that  they  die  under  the  stare 
of  strange  faces,  and  among  a  j^eople  they  have 
not  known  ?     Is  it  not  enough  that  no  mother, 


SALVATION    OF    OUR    FELLOW   ]ME^.  321 

sister  or  wife  will  be  tliere  to  watcli  tlieir  last  mo- 
ments with  angel  love,  and  when  death  has  done 
its  work,  to  close  the  eye  and  commit  the  body 
to  dust— to  strange  dust,  where  sleep  not  the 
bones  of  fathers  and  their  kindred  ?  Is  this  all  ? 
Very  far  from  it.  This  is  only  the  death  of  the 
body.     But — 

'Tis  not  the  whole  of  life  to  live, 

Nor  all  of  death  to  die  ; 
Beyond  this  vale  of  tears 

There  is  a  life  above, 
Uumeasured  by  the  flight  of  years. 

And  all  that  life  is  love. 
There  is  a  death  whose  pang 

Outlasts  the  fleeting  breath  ; 
Oh,  what  eternal  horrors  hang 

Around  the  second  death  !" 

2.  Let  us  consider  next,  some  of  the  excuses 
xisualhj  made  or  offered  against  our  res^onsi- 
Ulity  for  the  salvation  of  our  fellow  men. 

First.  It  is  sometimes  given  as  a  reason  for 
neglecting  the  spiritual  welfare  of  those  around 
us,  that  we  do  not  know,  and  that  indeed  it  is 
not  our  business  to  know  anything  of  their  spi- 
ritual state.  Now,  if  by  this  is  meant  that  every 

14* 


322  EESPOlSrSIBILITY   FOR   TIIE 

man  must  stand  or  fall  before  Lis  own  master; 
tliat  every  one  has  to  appear  before  God  for 
himself  and  not  for  another,  and  stand  alone  in 
the  judgment  as  to  his  own  individuality; — if 
by  this  is  meant,  that  we  are  to  mind  our  own 
business,  and  not  meddle  with  the  affairs  of 
others,  and  that  every  one  must  work  out  his 
own  salvation  with  fear  and  trembling,  then  it 
is  all  right.  But  if  by  tliis  is  really  meant  that 
we  are  ignorant  of  the  dangerous  condition  of 
our  impenitent  fellow  men,  and  that  we  are  ex- 
cused from  feeling  any  anxiety  or  from  doing 
anything  to  save  their  souls,  then  it  is  a  wicked, 
atheistic,  cruel  fallacy,  alike  contrary  to  com- 
mon charity  and  Gospel  fraternity.  Do  not 
'know  that  sinners  ag-ainst  God  are  in  dano;er  of 
his  judgments !  And  is  it  true,  that  you  do 
not  know  that  the  wrath  of  God  is  revealed 
from  heaven  against  all  ungodliness  and  un- 
righteousness of  men  ?  Are  not  our  fellow  men 
out  of  Christ,  living  in  sin,  in  the  gall  of  bitter- 
ness and  the  bondage  of  iniquity,  dead,  abso- 
lutely dead  in  trespass  and  in  sins  ?  Do  you 
not  believe  that  all  men  are   sinners   against 


SALVATION  OF  OUR  FELLOW  ^lEN.  323 

God,  and  therefore  cliildren  of  wi'ath,  and  that, 
as  the  Scriptures  say,  we  must  be  born  again, 
become  new  creatures  in  Christ,  and  have  a 
new  heart,  or  we  cannot  see  the  kingdom  of 
heaven  ?  And  are  you  not  fully  satisfied  that 
human  life  is  frail,  short  and  uncertain ;  that 
ten  thousand  casualties  and  diseases  are  hurry- 
ing our  fellow  mortals  to  the  gates  of  death 
and  into  an  unchanging  eternity  ?  And  does 
not  the  wrath  of  God  abide  on  ever}'  unbeliever? 
Will  he  not  render  indignation  and  wrath, 
tribulation  and  anguish,  upon  every  man  who 
dies  in  his  sins  impenitent,  unpardoned,  unre- 
newed ?  Are  not  the  wicked  and  all  they  that 
forget  God  to  be  turned  into  hell  ?  Now,  my 
brethren,  do  you  not  profess  to  receive  the 
Scriptures  as  the  Word  of  God  ?  How,  then, 
can  you  say  you  do  not  know  the  danger  of 
your  fellow  men  who  are  living  in  sin  ?  Have 
you  not  yourself  fled  from  the  wrath  to  come, 
and  do  you  not  know  that  your  friends  who 
are  yet  living  in  sin  are  exposed  to  it  ?  What 
would  become  of  your  friend,  relative,  child,  or 
neighbor,  Avho  is  now  Christless,  whose  heart 


324  EESPONSIBILITY   FOR   THE 

lias  not  been  renewed  by  tlie  gi-ace  of  God,  if 
they  should  die  tMs  moment?  Witliout  re- 
pentance, must  they  not  perish  ?  Oh,  say  not, 
you  know  not  their  danger.  Rather  cry  mightily 
to  God  that  they  may  be  saved,  even  as  it  were 
by  pulling  them  out  of  the  fire. 

Second.  Others  say  they  do  not  feel  the  re- 
sponsibility of  which  we  are  speaking,  because 
they  have  their  own  affairs  to  attend  .to,  and  it 
is  the  minister's  business  to  save  the  souls  of 
men.  Undoubtedly.  It  is  true,  you  have  your 
own  souls  to  save  and  your  own  work  to  do, 
and  it  is  the  great  business  of  ministers  of  the 
Gospel  to  labor  to  save  the  souls  of  men.  They 
are  set  to  watch  for  them  as  men  that  must 
give  an  account  to  God.  But  then  have  you 
no  humanity  ?  Are  you  without  the  milk  of 
human  kindness  ?  Have  you  no  sympathy,  no 
fellow  feeling  for  your  own  flesh  and  blood  ? 
It  is  the  pri\dlege  and  the  duty  of  parents, 
sabbath-school  teachers,  and  preachers,  to  show 
unto  the  people  the  way  of  salvation — to  tell 
them  what  they  must  do  to  be  saved — but 
does  this  excuse  any  of    God's   people   from 


SALVATION  OF  OUR  FELLOW  MEN.    325 

striving  for  the  happiness  of  their  fellow  men  ? 
If  our  country  is  plunged  into  a  war,  and  our 
coasts  are  to  be  defended  against  a  foreign,  in- 
vading foe,  would  it  then  be  enough  to  say,  let 
the  officers  of  the  government  attend  to  our  de- 
fence. They  are  the  sons  of  the  sword,  let 
them  fio;ht  for  us.  It  is  their  business.  True 
it  is  their  business,  but  their  duty  does  not 
excuse  you  from  the  claims  of  patriotism  and 
honor.  And  what  can  the  officers  do  without 
soldiers  ?  They  gain  no  victories  with  men  of 
straw,  nor  with  cork  soldiers.  It  is  theirs  to 
plan,  to  lead,  to  command ;  but  the  bone  and 
sinew,  the  hand  and  the  heart  of  the  soldier  in 
the  rank  and  file  must  be  there  to  stand  by  the 
undaunted  leader  of  the  host,  or  all  is  lost. 
And  just  so  it  is  with  the  ministers  of  the 
Gospel.  They  are  God's  servants,  Christ's  am- 
bassadors ;  but  they  cannot  do  their  own  duty 
and  that  of  the  members  of  God's  church  also. 
Aaron  and  Hur  must  hold  up  Moses'  hands 
while  he  prays,  and  Joshua  leads  the  charge 
against  the  Amalekites.  It  is  only  thus  the 
Philistines  can  be  put  to  flight.     The  apostles 


326  KESPOlSrSIBILITY    FOR   THE 

were  emj^owered  to  work  miracles  and  to  speak 
with  tongues,  and  inspired  to  preack  and  write 
by  the  Holy  Spirit,  yet  we  find  tkem,  and 
particularly  Paul,  the  bravest  and  the  most 
learned,  most  eloquent  and  intellectual  one 
among  them  all,  repeatedly  and  most  earnestly 
asking  the  prayers  of  the  Christian  Churches. 
Should  you  not  then  pray  for  your  pastor,  look 
over  his  failino;s,  "to  his  faults  be  a  little 
blind,"  and  love  and  obey  him  ?  If  you  sin- 
cerely desire  to  remember  his  words,  to  profit 
by  his  instructions,  you  must  pray  for  him  and 
be  a  co-worker  with  him. 

Third.  Others  say,  we  are  commanded  not 
to  cast  our  pearls  hefore  swine^  and  therefore 
we  must  just  let  our  fellow  men  alone  in  their 
sins.  And  has  the  devil  become  a  Bible  col- 
porteur ?  Do  I  see  him  carrying  his  green  bag 
of  books,  and  quoting  the  sacred  Scriptures  ? 
This  is  not  at  all  improbable.  He  quoted  the 
Bible  in  his  temptation  of  our  Lord  in  the  wil- 
derness, and  our  Lord  conquered  by  quoting 
Scripture  texts.  The  devil  quoted  to  pervert 
and  lead  astray ;  our  Lord  quoted  to  correct  his 


SALVATION  OF  OUR  FELLOW  MEN.    o27 

wicked  perversions,  and  to  vindicate  tlie  ways 
of  God.  It  is  true  tliat  some  men  do  more 
Iiarm  than  good  by  being  imprudent.  Tlieir 
words  are  not  fitly  chosen,  or  the  time  and 
place  were  not  wisely  selected.  There  is  a  zeal 
that  is  not  according  to  knowledge.  It  is  pos- 
sible to  be  overmuch  zealous.  New  wine  is 
not  to  be  put  into  old  bottles.  The  children 
of  the  bride  chamber  are  not  to  fast  while  the 
brideoToom  is  with  them.  There  must  be  mod- 
eration,  and  some  attention  to  what  is  fit  and 
becoming  in  times  and  places,  characters  and 
circumstances.  But  what  miserable  logic  have 
we  fallen  on?  Because  a  man  may  be  impru- 
dent, therefore  he  cannot  be  prudent.  Because 
a  man  may  be  righteous  over  much,  therefore, 
he  must  have  no  zeal  at  all.  It  is  just  the 
same  logic  that  Milton  puts  into  Eve's  mouth, 
when  she  proposes  to  Adam  to  kill  themselves 
to  keep  from  dying.  It  is  as  practicable  a 
method  of  doiiig  our  duty,  as  if  we  should  say, 
it  is  possible  we  may  be  choked  to  death  by 
eating,  therefore,  we  will  starve  to  death.  Our 
Lord  does  indeed  tell  us  not  to  cast  our  pearls 


328  EESPONSIBILITY    FOR   THE 

before  swine.  Are  all  impenitent  men,  there- 
fore, swine?  Is  there  no  way  to  administer 
reproof  for  sin  ?  The  Saviour's  admonition  im- 
plies that  there  is  a  prudent  way  by  which  to 
win  the  souls  of  men,  and  hence  He  warns  us 
against  defeating  bur  purposes,  and  bringing 
upon  ourselves  contempt  by  injudicious  at- 
tempts. There  is  an  officious  pietism,  a  cant — • 
a  long-faced  whining  and  prajang  in  the  streets, 
and  intruding  evangelical  tracts  and  conversa- 
tion uj^on  travellers,  and  even  into  people's 
houses,  that  is  certainly  unbecoming  and  highly 
injurious ;  but  surely  it  does  not  follow,  be- 
cause of  such  ignorant  and  rude  abuses,  that 
we  should  all  sit  still,  and  see  our  fellow  men 
drawn  unto  death  and  ready  to  be  slain,  and  do 
nothing  to  save  them.  Was  it  not  Judas,  who 
said,  what  is  that  to  us  ?  And  was  it  not  Cain, 
who  said :  Am  I  my  brother'' s  'keeper  ?  Away 
with  all  companionship  with  such  cruelties,  away 
with  such  miserable  sophistry  as  this,  which  the 
devil  puts  into  men's  heads  to  the  everlasting 
undoing  of  multitudes  of  precious  souls ! 
Fourth.  Others  say,  our  fellow  men  are  able 


SALVATION  OF  OUR  FELLOW  MEN.    329 

to  take  care  of  tliemselves,  they  Iiave  tlie  means 
of  grace — tlie  Lord's  day,  the  cliurcli  and  the 
minister,  an  open  Bible,  as  good  an  education 
as  we  have — they  are  free  agents — they  know 
their  duty ;  let  them  attend  to  their  own  souls, 
why  should  we  trouble  ourselves  about  them  ? 
And  truly  it  is  a  blessed  thing  to  live  in  our 
day — to  have  the  mantle  of  Puritan,  Huguenot 
and  Covenanter  sires,  who  were  the  elect  of 
heaven  to  preach  the  Gospel  on  this  continent, 
and  make  the  wilderness  vocal  with  the  wor- 
ship of  God.  It  is  a  great  privilege  to  have 
ministers  of  the  Gospel  among  us,  who  show 
unto  men  the  way  of  salvation.  It  is,  indeed, 
our  crowning  excellence,  tliat  we  have  houses 
of  worship  and  schools  for  all  sorts  of  children, 
and  that  the  word  of  God  runs  swiftly  over  the 
land,  and  the  printing  press  is  casting  the  fruits 
of  the  tree  of  life  abroad  over  all  continents, 
and  that  a  greater  and  a  more  decided  Christ- 
ian influence  prevails  over  mankind  than  ever 
before  since  the  foundation  of  the  world,  but 
still  all  these  privileges  do  not  excuse  God's 
people  from  personal   anxiety  and   efforts   to 


330  EESPOlSrSIBILITY    FOE   THE 

advance  Ms  kingdom  in  tlie  world.  Tlie  mere 
letter  of  the  Gospel  does  not  convert  and  save. 
It  is  not  by  might  nor  hy  power,  saith  God, 
but  by  my  spirit  that  men  are  converted  and 
saved.  And  God's  spirit  is  given  in  answer 
to  prayer.  His  well-beloved  son  is  to  ask  him 
for  the  heathen,  and  then  he  gives  the  utter- 
most parts  of  the  earth  to  him  for  a  possession. 
And,  besides,  it  is  well  known  that  those  who 
are  most  in  need  of  the  saving  power  of  the 
Gospel  do  not  themselves  feel  the  need  of  it. 
They  are  dying  for  the  want  of  bread,  but  have 
no  appetite.  Dying  for  the  water  of  life,  but 
have  no  thirst  for  it.  They  must  be  assisted, 
or  they  will  never  get  into  the  pool  when  the 
waters  are  troubled.  They  must  be  encouraged 
or  even  led  to  the  house  of  God  or  they  will 
never  hear  the  words  of  everlasting  truth.  It 
is  known  historically  that  savage  nations  are 
never  civilized  by  an  indigenous  outgrowth. 
It  has  always  been  the  result  of  something 
introduced  from  abroad.  The  germ  of  their 
civilization  has  always  been  planted  among 
them   by  somebody  else.     It  is  philosophical 


SALVATION  OF  OUR  FELLOW  SrE'N.  331 

tliat  it  sliould  be  so,  for  tlie  stream  cannot  rise 
hio-lier  than  the  fountain.  Like  beQ:ets  like. 
The  eartli  is  of  the  earth,  earthy.  It  is  then 
most  clearly  our  duty,  if  God,  for  Christ's  sake, 
has  opened  our  eyes,  to  pray  to  him  to  open 
the  eyes  of  our  fellow  men,  and  to  endeavor  to 
get  them  in  the  way  that  is  most  likely  to 
prove  availing  to  them  for  such  a  blessing.  It 
is  plainly  our  duty  to  furnish  places  of  worship 
and  the  means  of  Christian  instruction  to  all 
our  fellow  men,  and  then  to  do  all  we  can  to 
induce  them  to  profit  by  such  opportunities. 
If,  by  any  fatal  depravity,  our  fellow-citizens 
were  so  obstinate  that  they  would  sit  in  their 
counting-houses  or  stores,  or  starve  to  death  in 
their  parlors  rather  than  procure  and  take  their 
daily  bread,  would  it  not  be  charitable  in  us  to 
supply  them,  and  to  persuade  them  to  take  it 
until  they  should  so  far  recover  as  to  know  its 
value  and  seek  it  for  themselves*?  Is  it  not 
within  the  prudent,  modest  reach  of  the  influ- 
ence of  every  one  of  you  to  induce  a  companion 
or  acquaintance  who  does  not  now  attend  to 
religious  things,  to  go  to  church  and  to  keep 


332  RESPOlSrSIBILITY   FOR   THE 

the  Lord's  day  lioly?  Is  it  not  within  the 
proper  sphere  of  every  one  of  you  to  bring 
some  one  to  the  Sunday  school,  the  prayer 
meeting  or  the  solemn  assembly  of  God's  peo- 
ple on  the  Sabbath  ?  One  word,  one  page,  one 
prayer,  one  effort,  with  God's  blessing,  might 
be  the  means  of  saving  many  souls  from  death. 
And  after  all,  my  brethren,  is  it  not  to  be 
feared  that  the  true  reason  of  our  nea-lectins: 
the  souls  of  our  fellow  men  is,  that  we  do  not 
realize  the  importance  of  salvation — we  do  not 
really  feel  enough  for  their  souls^we  do  not 
sufficiently  realize  s]3iritual  and  eternal  things 
— we' do  not  apprehend  the  greatness  of  salva- 
tion, nor  the  preciousness  of  the  blood  of 
Christ.  If  we  only  apprehended  what  it  is  to 
be  saved,  or  what  it  is  to  be  lost,  then  surely 
we  should  do  more  to  deliver  the  souls  of  men 
from  death.  And  the  main  reason  Avhy  we  do 
not  realize  these  stupendous  things  is  the  want 
of  faith.  We  want  more  depth  of  feeling,  be- 
cause we  are  ignorant  and  unbelieving.  AVe 
have  not  a  deep  feeling  for  our  fellow  men  be- 
cause we  do  not  truly  believe  what  the  Word" 


SALVATION  OF  OUR  FELLOW  MEX.    333 

of  God  says,  nor  do  we  pray  for  them,  and  love 
their  souls  as  we  should  do,  considerincr  that 
we  are  redeemed  by  the  blood  of  the  Son  of 
God. 

3.  A  fexo  reasons  why  we  should  earnestly 
strive  to  deliver  our  fellow  men  from  death. 

First.  Our  own  experience  should  teach  us  to 
have  compassion  on  the  souls  of  others.  Were 
we  not  in  the  same  state  by  nature  childi^en  of 
wrath  even  as  others  ?  Were  we  not  on  the 
very  brink  of  destruction,  when  sovereign  mer- 
cy found  us ;  and  shall  we  not  seek  to  extend 
that  mercy  to  others  ?  We  have  found  him  of 
whom  Moses  in  the  law  and  the  prophets  did 
write,  and  shall  we  not  invite  others  to  come 
and  behold  him.  We  have  looked  to  Jesus 
that  we  might  live  ;  and  shall  we  not  point 
others  to  the  Lamb  of  God  that  taketh  away 
the  sins  of  the  world  ?  We  have  tasted  that 
the  Lord  is  good  and  gracious ;  and  shall  we 
not  desire  that  all  about  us  may  have  the  same 
happy  ex]3erience  of  his  grace  ?  We  have  ob- 
tained the  forgiveness  of  sin  through  faith  in 
his  name;  and  shall  we  not,  like  David,  en- 


334  RESPONSIBILITY   FOE   THE 

deavor  to  teacli  transgressors  his  ways?  Oh, 
shall  we  not  love  the  souls  of  others,  as  Grod, 
for  Christ's  sake,  hath  loved  us — shall  we  not 
have  compassion  on  our  fellow-servants,  as  the 
Lord  continually  hath  j)ity  on  us  ? 

Second.  We  are  so  constituted  that  we  have 

much  INFLUENCE  UPON  OUE  FELLOW  MEN.      Noue 

of  US  can  live  to  ourselves.  Each  one  has  a 
share  of  influence.  All  covet  influence,  and 
yet  but  few  realize  what  it  is  to  be  a  man  of 
influence.  So  great,  indeed,  is  the  influence  of 
mind  upon  mind,  of  heart  upon  heart,  that  it 
requires  much  zeal  and  prayer  on  our  part  for 
our  neighbor,  lest  we  be  guilty  of  neglecting 
his  soul.  "  Be  ye  not  partakers  of  other  men's 
sins."  If  we  forbear  to  deliver  them  that  are 
drawn  unto  death  and  those  that  are  ready  to 
be  slain — are  we  not  partakers  in  their  ruin  ? 

Tliird.  We  should  earnestly  strive  to  save 
the  souls  of  our  fellow  men,  who  are  drawn 
unto  death  and  ready  to  be  slain,  l>ecause  when 
they  are  converted  to  God,  tliey  are  inade  hap- 
])y.  The  pleasures  of  religion  are  great  both 
objectively  and    subjectively.     The   pious  are 


SALVATION    OF    OUR   FELLOW    3IEX.  335 

not  only  saved  from  the  wratli  to  come,  but 
they  enjoy  at  present  in  the  life  that  now  is,  a 
good  hope  through  grace  and  the  sense  of  par- 
doned sin,  a  persuasion  of  the  favor  of  God 
toward  them,  a  belief  that  all  things  are  work- 
ing together  for  their  good,  and  that  when  they 
die  they  shall  go  to  heaven ;  and  besides,  the 
pious  find  great  delight  in  ^^rayer  and  praise, 
in  hearing  and  reading  the  Word  of  God,  and 
in  conversation  with  religious  people.  These 
are  joys  that  satisfy  and  sanctify  the  mind,  and, 
compared  to  which,  all  the  frothy  mirth  and 
carnal  pleasures  of  the  wicked  are  mean  as  the 
toys  of  children,  and  hui'tful  as  the  sports  of 
madmen. 

"  The  men  of  grace  have  found 
Glory  begun  below, 
Celestial  fruits  on  earthly  grouna 
From  faith  and  hope  may  grow." 

Wisdom's  ways  are  w^ays  of  pleasantness  and 
all  her  paths  are  paths  of  peace.  Not  a  few 
have  tried  both  the  pleasures  of  sin  and  the 
pleasures  of  religion,  and  have  found  that  there 
is  more  happiness  in  one  hour's   communion 


336  EESPOXSIBILITY   FOR    THE 

witli  God,  than  in  days  and  months  of  sinful 
indulgence.  The  love  of  God  is  shed  abroad 
in  their  hearts,  which  is  unspeakable  and  full 
of  glory.  And  the  end  of  their  faith  is  salva- 
tion— the  joys  and  glories  of  the  heavenly  world. 
The  Holy  Scriptures  teach  us  that  Christ  is 
gone  to  heaven  to  prej)are  mansions  for  his  fol- 
lowers— that  he  will  come  again  and  take  them 
to  dwell  with  him  where  he  is.  The  pure  in 
heart  shall  see  God.  Verily  there  is  a  reward 
for  the  rio-hteous. 

Fourth.  We  sliould  earnestly  desire  and  lobar 
for  the  salvation  of  our  fellow  men,  because 
thereby  ice  shall  proraote  our  own  present  and 
future  happiness,  the  good  order  and  peace  of 
society,  and  the  glory  of  God.  Christians  are 
the  salt  of  the  earth.  Ten  righteous  men  would 
have  saved  Sodom ;  and,  verily,  except  the 
Lord  had  left  us  a  seed,  we  had  been  as  Sodom, 
and  been  made  like  unto  Gomorrah.  The 
prayers  of  the  pious  are  a  greater  defence  to 
their  country  than  all  its  fleets  and  armies — 
and  that  government  is  most  likely  to  flourish 
in  which  the  people  of  God  are  the  most  nu- 


SALVATION    OF    OUR    FELLOW    jrEK  337 

merous,  and  where  trutli  and  righteousness 
most  abound.  As  the  meanest  service  we  can 
do  for  Christ  has  great  refreshment  in  it,  so 
whatever  we  can  do  for  the  souls  of  men  from 
the  love  of  God  in  our  own  hearts,  increases 
oui"  own  happiness.  Whatever  is  done  unto 
one  of  the  least  of  his  disciples  is  done  unto 
himself  They  that  be  wise  shall  shine  as  the 
brightness  of  the  firmament,  and  they  that  turn 
many  to  righteousness  as  the  stars  forever  and 
ever.  Our  blessed  Lord  sendeth  us  not  on  a 
warfare  at  our  own  charge ;  not  that  we  can  do 
anything  to  bring  God  under  obligations  to  re- 
ward us ;  for  all  we  are  is  of  free  grace ;  and 
after  we  have  done  all,  Ave  are  poor,  unprofita- 
ble servants.  Still  it  is  a  great  honor  to  be  the 
instniment  of  saving  others.  Such  is  the  econo- 
my of  grace,  that  in  doing  good  to  others,  we 
ourselves  are  blessed.  He  that  watereth  the 
souls  of  others  shall  himself  be  watered.  It  is 
a  glorious  privilege  to  be  made  the  means  of 
bringing  in  a  revenue  to  God's  gloiy,  year  after 
year,  and  age  after  age.  A  good  impression 
made  in  the  Sabbath  school,  the  influence  of  a 

15 


338  EESPONSIBILITY    FOR   THE 

single  word,  or  prayer,  or  tract,  or  the  educa- 
tion of  a  single  yontli,  or  the  sending  out  of  a 
single  missionary,  and  thus  to  j^reach  Christ  by 
j^roxy,  may  be  the  means  of  bringing  in  a  har- 
vest of  souls  every  year  to  the  end  of  time. 
Herein  is  our  highest  honor,  that  we  are  co- 
workers with  God  and  made  like  our  merciful 
Father,  who  bestoweth  his  gifts  upon  us. 

What  can  we  do  to  save  our  fellow  men  ? 
We  should  cherish  a  deep  and  ardent  love  for 
their  souls ;  we  should  set  them  an  example  of 
faith  and  holiness,  and  invite  them  to  the  house 
of  God;  provide  places  of  worship  for  them, 
that  they  may  have  no  excuse ;  we  should  pray 
fervently  for  their  conversion ;  Paul' may  plant 
and  Apollos  water,  but  God  giveth  the  increase. 
The  love  of  oui*  neighbors  requires  that  we 
should  pity  and  help  them  in  time  of  sickness, 
in  poverty  or  other  temporal  distress;  how 
much  more,  then,  should  we  care  for  their  souls 
and  labor  earnestly  to  prevent  their  eternal 
ruin  !  Solicitude  for  the  health  of  their  bodies 
and  the  well-being  of  their  families  and  estates 
is  esteemed  friendship  and  love  toward  our  fel- 


SALVATION  OF  OUR  FELLOW  MEN.    339 

low  men ;  liow  mucli  more,  tlien,  innnitely 
more,  sliould  we  care  for  their  souls ;  for  wliat 
is  time  and  all  its  multitudinous  cares  to  tliat 
vast  abyss  of  eternity,  "  whose  end  no  eye  can 
reach  ?"  For  what  is  a  man  profited  if  he  shall 
gain  the  whole  world  and  lose  his  own  soul  l 
or  what  shall  a  man  give  in  exchange  for  his 
soul?  Matthew  xvi.  26.  It  were  exceedingly 
important  in  such  a  city  as  ours,  and  in  all  new 
countries,  and  among  all  classes  and  assem- 
blao-es  of  men  who  are  from  home  or  cut  off 
from  the  enjoyments  of  social  and  domestic 
life,  that  the  influence  of  our  social  nature 
could  be  secured  on  the  side  of  virtue  and  reli- 
gion. Much  good  and  much  evil  is  done  by 
example,  by  conversation  and  by  thromng 
newspapers,  tracts  and  books  in  one  another's 
way.  One  moment's  reading  while  waiting  in 
the  parlor  for  the  appearance  of  the  friend 
called  upon,  or  one  sight  of  a  picture,  or  one 
evening  at  a  play  or  at  the  house  of  God,  may 
fix  the  whole  future  character  and  eternal  des- 
tiny of  a  young  man  or  young  woman.  And 
if  the  children  of  the  world  are  gregarious,  and 


340  TlESPONfllBILITY    FOR   THE 

invite  ana  even  drag  each  other  into  the  drink- 
ing saloon  and  to  the  theatre  and  to  the  cham- 
l)crs  of  2)olluti()7i  and  dc^atli ;  liow  niucli  more 
should  Christian  young  men  deliver  th(Mn  tliat 
are  drawn  unto  dcsath  and  ready  to  be  slain ! 
Perhaps  no  one  thing  destroys  more;  men,  espe- 
cially young  men,  in  our  large  towns  and  newly 
settled  States,  and  in  our  army  and  navy,  than 
the  want  of  proper  femahi  society.  Permanent 
resident  families  are  few  in  comparison  with 
the  mass,  and  thc^y  are  from  different  parts  of 
tlu;  world,  and  ai'o  engrossed  with  tlieir  own 
social  circles,  and  indifferent  about  widening 
tlieii),  and,  <'()ns(!(|ueiitly,  husbands,  bi'otliers 
and  ^omi  away  ffovh  ho7}ie^\\\  sueli  a,  community 
Jiave  but  few  of  the  enjoyments  of  pro2:)er 
society.  They  seldom  have  opportunities  to 
enjoy  such  refined  delights,  or  to  be  strength- 
ened in  their  puj'poses  of  well-doing  by  the  re- 
straints of  sisters  and  niotliei's  and  ])ious  female 
fi'iends.  Oh,  it  is  gi'catly  to  he' (h'sii'CMJ  among 
us,  that  the  Jiallowed  intluences  of  hoiu(!  should 
)je  thrown  once  more;  around  the  masses  of  men 
that  are  digging  in  our  mountains,  toiling  in 


SALVATION    OF    OUR    FELLOW    ^lEN.  3-41 


our  valleys,   or   elbowing   each    other    .sharply- 
through  our  streets  and  our  crowded  saloons. 


REFLECTIONS. 

First.  Have  we  ever  thoughtfully  considered 
what  is  meant  by  the  death  of  an  iininortal 
soul  ?  Do  we  believe  in  its  anniliilation,  or 
the  destruction  of  its  faculties,  or  the  weaken- 
ing or  stupefying  of  its  sensibilities  ?  No.  The 
death  of  the  soul  is  its  separation  from  the  de- 
lights of  tho  pious,  from  the  joys  of  heaven,  the 
raptures  of  redeeming  love,  and  from  the  favor 
of  God,  its  eternal  Father.  And  what  is  more, 
the  death  of  the  soul  is  not  only  the  loss,  the 
unspeakable  loss  of  (irod  and  heaven  and  all 
that  makes  heaven,  but  it  is  to  be  shut  nj)  in 
hell,  with  ghosts  and  damned  spirits  scratched 
and  scarred  with  the  thumlerbolts  of  omnipo- 
tent vengeance.  To  be  excluded  from  heaven 
is  to  be  cast  into  hell.  To  be  driven  from  the 
glory  of  God  is  to  have  his  wrath  poured  upon 
the  soul ;  and  this  is  its  death — woe,  positive, 
lasting,  deathless.      But  few  of  us  desire  to  see, 


342  EESPOIS'SIBILITY    FOE   THE 

or  can  bear  to  witness  one  of  our  fellow  men 
die  as  a  terror  to  evil  doers  by  the  hand  of  the 
la^vful  executioner.  Even  where  the  method 
and  instrument  of  execution  are  as  kind  and 
gentle  as  human  ingenuity  can  make  them,  still 
the  spectacle  is  tragical — so  tragical  that  I  am 
persuaded  it  would  rend  many  of  you  to  the 
heart  to  see  one  of  your  number  dragged  out 
into  the  street  and  executed  on  the  scaffold  or 
under  the  guillotine.  But  what  would  this 
deplorable  circumstance  be  in  comparison  to 
the  destruction  of  the  soul !  How  much  more 
deeply  would  it  pierce  your  very  souls  to  see 
the  impenitent — however  nearly  related  or  by 
whom  begot  it  will  not  avail — to  see  them  led 
forth  to  that  last  dreadful  execution,  when 
Christ  shall  say :  "  As  for  these,  mine  enemies, 
who  would  not  that  I  should  reign  over  them, 
bring  them  forth  and  slay  them  before  me." 
Then  will  begin  cries  and  wailings  that  shall 
never  end!  Truly,  as  the  apostle  says,  "He 
that  shall  turn  a  sinner  from  the  error  of  his 
ways  shall  save  a  soul  from  death." 

Second.  Should  it  not  excite  us  to  more  fer- 


SALVATION  OF  OUR  FELLOW  MEN.    343 

vent  prayer  and  to  greater  exertions  to  save 
our  fellow  men,  when  we  reflect  tliat  if  they 
perisL.  they  perish  after  the  most  precious  pro- 
visions have  been  made  for  their  salvation? 
Every  possible  means  has  been  taken  to  pre- 
vent their  death.  There  is  balm  in  Gilead. 
There  is  a  kind  and  an  almighty  physician 
there.  We  have  the  glorious  Gospel  of  the 
blessed  God  offering  pardon  and  peace  to  all 
men.  The  glad  tidings  of  liberty  are  pro- 
claimed to  the  captive.  Health  is  offered  to 
the  sick ;  life  to  the  dying.  God  so  loved  the 
world,  that  he  gave  his  only  begotton  Son  that 
whosoever  believeth  on  him  should  not  perish, 
but  have  everlasting  life.  Alas !  alas !  that 
men  should  be  so  stupid  as  to  choose  death 
when  life  is  freely  oftered.  Truly  the  ox  know- 
eth  its  owner,  and  the  ass  his  master's  crib,  but 
my  people,  with  God,  doth  not  know,  doth  not 
consider.  Alas !  that  our  fellow  men  should 
so  shamefully  reject  the  messages  of  eternal 
love,  and  obstinately  refuse  to  believe  on  the 
Son  of  God.  The  consequences  of  this  rejec- 
tion is  that  they  shall  not  see  life,  but  the 


344  EESPOXSIBILITT    FOE    THE 

wi'atli  of  Grod  abidetlL  on  tliem.  Fearfully 
great  must  be  tlie  depravity  of  that  lieart  that 
perverts  all  the  means  of  grace  into  the  savor 
of  death.  How  melancholy  it  is  that  immortal 
souls  should  die  under  the  Gospel !  that  they 
should  abuse  pri\Tleges  so  great  and  cut  them- 
selves off  from  the  mercy  of  God  !  Verily,  it 
shall  be  more  tolerable  for  Tyre  and  Sidon,  for 
Sodom  and  Gomorrah  in  the  day  of  judgment 
than  for  the  impenitent  from  Gospel  lands. 

Third.  I  am  persuaded  that  it  is  so  cruel 
and  narrovr,  pitiable  and  mean  a  plea — "  that  it^ 
is  nothing  to  you  that  others  are  in  danger" — 
that  none  of  you  intend  seriously  to  put  it 
forth  in  abatement  of  your  responsibility.  It 
is  one  of  the  noblest  feelings  known  to  the 
human  breast,  that,  in  some  measure,  we  are 
our  brother's  keeper — that  his  happiness  is  in 
part  in  our  hands,  and  ours  in  his.  A  generous 
sympathy  that  makes  heart  throb  responsive  to 
heart,  as  shoulder  to  shoulder  we  toil  up  the 
hill  bearing  the  burdens  of  life,  marks  heaven's 
true  nobleman.  If  the  people  shall  curse  him 
who  withholds  corn  in  time  of  famine,  shall 


SALVATION    OF    OUR   FELLOW    :\rEX  345 

not  they  curse  lilm  ^vlio  mthholds  tlie  bread 
of  life  from  tlie  famishing,  and  the  cup  of  the 
wine  of  consoLation  from  the  dying,  the  water 
of  life  from  lips  parched  with  the  fever  of  sin, 
and  "  goodness  from  such  as  are  hound  in  afflic- 
tion and  iron  ?"  Yea,  God  himself  will  send  a 
curse,  the  bitter  curse  of  Meroz,  on  all  who 
come  not  to  the  help  of  the  Lord  against  the 
mighty. 

Fourth.  Are  we  all  conscientiously  eno-ao-ed 
in  trying  to  deliver  those  who  are  drawn  unto 
death  and  are  ready  to  l)e  slain  ?  God  alone 
can  give  a  new  heart  to  our  fellow  men ;  but 
we  know  also  that  the  effectual  fervent  prayer 
of  the  righteous  availeth  much.  Our  heavenly 
Father  is  a  God  who  heareth  prayer.  He  is 
overcome  by  the  importunities  of  his  peoj^le. 
He  is  prevailed  upon  l:>y  the  urgencies  of  the 
house  of  Israel.  Are  you  then  a  husband  or  a 
wife,  whose  bosom  companion  knows  not  the 
Lord  ?  If  so,  cease  not  to  pray  for  him  or  her, 
with  that  humble  confidence  that  is  given  to 
the  Christian  as  he  comes  to  the  mercy  seat. 
And,  if  you  are  a  parent  having  an  ungodly,  a 

15* 


346  RESPONSIBILITY   FOR   THE 

far  wandered  and  prodigal  child,  then,  like 
God's  friend,  Abraham,  cry  mightily  unto  Him, 
saying,  0  that  Islmiael  miglit  live  before  thee  !  or 
like  the  father  in  the  Gosj^el,  Lord,  have  mercy 
upon  my  son.  Offer  prayer  in  secret,  in  the 
house  of  God,  and  in  the  family.  Of  Abra- 
ham, God  says  to  his  commendation :  "  I  know 
him  that  he  will  command  his  children,  and  his 
household  after  him."  And  of  Job,  it  is  said, 
he  rose  early  in  the  morning  and  offered  up  ten 
offerings  for  his  ten  children ;  because  he  feared 
they  had  sinned  against  God  in  their  feasts 
with  each  other.  He  cannot  love  the  souls  of 
his  family  and  fellow  men  much,  who  does  not 
pray  for  them. 

Our  subject  addresses  itself  with  peculiar 
force  to  men  of  influence  and  distinction,  to 
heads  of  business  houses,  officers  of  the  army 
and  navy,  commanders  of  ships,  employers  of 
others,  and  parents  and  teachers,  editors  and 
publishers,  and  all  who  from  any  cause  are 
heads  of  the  people,  and  leaders  of  others.  It 
is  a  fearful  thing  to  live;  but  to  live  under 
obligations  to  be  useful — ^to  live  in  such  a  city 


SALVATION  OF  OUR  FELLOW  MEN.    347 

as  this — to  live  wliere  you  must  be  active  in 
laying  tlie  foundations  of  tlie  state  and  of  tlie 
churcb,  wMcli  are  to  be  a  blessing  or  a  curse 
for  generations  to  come — to  live  and  set  an 
example,  and  be  resj)onsible  for  such  influences, 
is  a  fearful  trust.  Has  God  given  you  wealth, 
or  genius,  or  position?  And  are  you  using 
your  influence  to  deliver  those  that  are  drawn 
unto  death  and  ready  to  be  slain  ?  Are  you 
doing  all  you  can  to  diffuse  useful  knowledge, 
and  suppress  intemperance  and  vice,  and  to  ele- 
vate and  purify  public  sentiment,  to  promote 
the  right  and  prevent  the  wrong,  and  to  bring 
your  fellow  men  to  a  knowledge  of  the  truth 
which  is  in  order  to  salvation  ?  Are  you  doing 
as  you  would  that  others  should  do  to  you  ? 
Young  men  and  women  are  around  you  upon 
whom  you  can  exert  an  influence  for  good — are 
you  doing  so  ?  Suppose  your  sons  and  daugh- 
ters away  from  home,  situated  as  many  of  these 
are  that  we  see  among  us,  and  what  would  you 
not  give  to  secui-e  for  them  the  example  and 
the  prayers,  and  the  counsels  and  the  restraints 
of   honest,   sober,    praying.  Christian   people? 


348  RESPONSIBILITY   FOR   THE 

How  mucli  it  would  gladden  your  heart  to 
know  that  the  people  of  God,  in  a  distant  city, 
were  throwing  around  your  children  there  the 
softening  and  elevating  influences  of  the  family 
circle  and  of  good  libraries,  and  leading  them 
to  the  house  of  prayer  and  praise !  Shall  we 
not  then  do  for  the  young  people  among  us,  as 
we  would  that  the  Christians  of  another  city 
should  do  for  our  sons  and  daughters?  As 
good  citizens  are  we  not  bound  to  set  a  good 
example,  and  to  deliver  from  death  those  that 
are  drawn  unto  it  by  ignorance  or  intemper- 
ance, or  evil  companions,  or  any  other  wrong 
thing  ?  And  let  us  remember  that  what  we  do 
must  be  done  quickly,  for  we  are  swiftly  pass- 
ing away.  The  season  of  harvest  is  short,  and 
when  it  is  past  it  is  gone  forever.  I  ask  you, 
therefore,  upon  your  conscience,  and  as  you 
shall  answer  upon  a  dying  bed,  and  at  the 
judgment  seat,  are  you  doing  all  you  can  to 
deliver  those  that  are  drawn  unto  death  and 
ready  to  be  slain  ?  But  let  all  impenitent  men 
know,  that,  however  short  of  duty  the  mem- 
bers of  the  church  may  fall,  still  the  condem- 


SALVATION  OF  OUK  FELLOW  MEN.    349 

nation  of  their  unbelief  will  rest  upon  tlieir 
own  heads.  Every  one  must  give  an  account 
to  God  for  himself.  There  is  zeal  enough  in 
the  church,  and  piety  enough  among  its  mem- 
bers, to  be  witnesses  for  God  that  religion  is  a 
reality.  A  thousand  times  has  the  conscience 
of  the  ungodly  man  told  him  of  a  truth,  God 
is  among  these  people.  Ten  thousand  times 
has  he  felt  the  influence  of  their  example,  and 
the  power  of  their  prayers,  when  he  neither 
knew  nor  acknowledged  it.  Nor  mil  it  at  all 
mitigate  the  doom  of  the  im23ehitent  to  know 
that  the  church  failed  in  much  of  its  duty. 
They  themselves  knew  their  duty,  and  did  it 
not,  and  though  there  is  censure  upon  the 
church,  still  their  condemnation  is  that  they 
would  not  accept  of  Christ;  they  would  not 
come  to  Him  that  they  might  have  life.  If 
some  are  deluded;  if  some  are  hypocrites; 
if  some  are  unfeeling  and  rude  :  still  the  ques- 
tion for  the  impenitent  soul  at  the  judgment 
seat  will  not  be  concerning  the  conduct  of 
Christian    professors,  but  what    has    he   him- 


350     SALVATION  OF  OUR  FELLOW  'MEN. 

self  done  in  regard  to  this  great  salvation? 
May  Almighty  God,  of  his  infinite  mercy,  grant 
you  repentance  unto  life,  through  our  Lord 
Jesus  Christ,  to  whom  be  glory  for  ever  and 
ever.     Amen. 


XIII 

THE   PIETY   AND     PATEIOTISM    OF   PRAYIISTG    FOE 
OUE    EULEES.* 

Holding  with  tlie  Catechism,  and  according 
to  the  interpretation  of  almost  all  commenta- 
tors, Jewish,  Catholic  and  Protestant,  ancient 
and  modern,  that  the  "  Fifth  Commandment  re- 
quireth  the  preserving  the  honor  and  perform- 
ing the  duties  belonging  to  every  one  in  their 
several  places  and  relations,  as  superiors,  infe- 
riors, or  equals,"  we  design  this  morning  to 
dwell  on  the  Christian  duty  and  pat/riotism,  of 
praying  for  our  civil  rvlers.  Our  last  discoui'se 
of  this  series  was  on  the  duty  of  children  to 
parents.  In  the  present  we  shall  confine  our- 
selves to  one  branch  of  the  duty  required  of  us 

*  This  chapter  is  abridged  from  a  discourse  preached  as  pastor  in 
1843,  in  New  Orleans,  to  the  First  Presbyterian  Church  and  congre- 
gation of  that  city,  and  published  by  them.  It  was  then  widely  cir- 
culated, but  is  now  out  of  print.  A  few  sentences  referring  to  pass- 
ing and  local  matters  have  been  changed  or  omitted. 

851 


352         THE  PIETY  a:nd  patriotism  of 

toward  our  superiors.  The  precept  tliat  re- 
quires us  to  obey  and  lioiior  our  natural  parents 
is  so  broad  and  compreliensive,  spiritual  and 
dynastic  in  its  react,  tliat  it  requires  us  also  to 
honor  and  obey  our  S])i7'itual  fathers,  and  our 
economical^  that  is,  our  social  and  domestic 
fathers ;  and  to  honor  and  obey  our  political 
fathers.  The  duty  which,  however,  we  are  now 
seeking  to  illustrate  and  enforce,  is  plainly 
taught  by  the  apostles,  and  is  specifically  the 
duty  oi  praying  for  our  civil  rulers.  And  we 
take  our  text  for  this  subject  from  Paul : 

I  exliort,  therefore^  that^  first  of  all,  supplica- 
tions, prayers,  intercessions,  and  giving  of 
thanhs  he  tnadefor  all  men  :  for  Icings  and  for 
all  that  are  in  authority  ;  that  we  7nay  lead  a 
quiet  and  peaceful  life  in  all  godliness  and  ho- 
nesty. For  this  is  good  and  acceptable  in  the 
sight  of  God  our  Saviour  ;  ivho  will  have  all 
m^en  to  he  saved,  and  to  come  unto  the  knowledge 
of  the  truth. — 1  Timothy,  ii.  1-4. 

In  these  words  of  the  great  apostle  to  the 
Gentiles  we  have  a  duty  enjoined  and  the 

REASONS    GIVEN. 


PRAYING  FOR  OUR  RULERS.       353 

TTie  duty  is  to  offer  ])rayer  for  all  tnen^  for 
hings  and  for  all  that  are  in  autliority.  The  re- 
lation of  subject  and  magistrate  resembles  very 
mucli  in  kind,  if  not  in  degree,  tlie  relation  of 
child  and  parent.  The  very  same  reasons  in 
part,  which  bind  the  child  to  reverence  and 
obey  the  parent,  bind  the  subject  to  obey  and 
pray  for  the  magistrate.  It  is  certainly  true 
that  the  duty  of  praying  for  our  rulers,  implies 
the  duty  of  praying  for  all  properly  constituted 
authorities  in  the  church  and  the  world — pa- 
rents, teachers,  legislators,  judges,  officers  of  the 
army  and  the  navy — and  for  all  that  are  pos- 
sessed of  wealth,  learning  or  talent,  or  any  other 
consideration  that  gives  them  influence  among 
their  fellow  men. 

The  reason  given  for  enforcing  the  duty  is 
very  similar  to  the  reason  given  for  obeying 
our  parents — temporal  as  well  as  spiritual 
blessings  are  promised.  First,  that  we  may 
lead  a  quiet  and  peaceable  life  in  all  godliness 
and  honesty. 

Secondly,  for  this  is  good  and  acceptable  in 
the  sight  of  God  our  Saviour.     To  offer  prayer 


354  THE   PIETY   AND    PATEIOTISM    OF 

for  constituted  authorities  is  good  in  itself,  be- 
cause it  is  useful  to  ourselves  and  to  tlie  public, 
and  it  is  acceptable,  accompanied  with  a  godly 
life,  in  tlie  sight  of  God  our  Saviour.  This  is 
the  highest  of  all  sanctions ;  and  what  is  well- 
pleasing  to  God,  is  the  supreme  good  and  hap- 
piness of  man.  Duty  and  interest  are  always 
united. 

A  third  reason  is  the  encouragement  offered : 
That  God  will  have  all  men  to  he  saved  and  to 
come  unto  the  Icnowledge  of  the  truth.  That  is, 
God  is  no  respecter  of  persons  :  hut  in  every  na- 
tion he  tliat  feareth  hmn  and  worlceth  righteous- 
ness^  is  accepted  with  him. 

Divine  mercy  is  offered  alike  to  the  beggar 
and  the  prince,  to  the  slave  and  to  the  master, 
to  all  without  money  and  without  price.  And 
since  salvation  is  offered  to  all,  that  some  of  all 
classes — every  one  that  repents  and  believes — • 
may  be  saved;  therefore,  God  wills  that  the 
Gospel  should  be  preached  to  every  creature, 
and  that  all  men  should  be  the  subjects  of  our 
prayers. 

It  is  here  assumed,  there  is  a  God  who  is  the 


PEAYING  FOR  OUR  RULERS.       355 

Supreme  Grovernor  of  tlie  universe ;  that  prayer 
is  instrumental  in  2:)rocuring  his  blessings  ;  that 
our  forefathers  were  men  of  prayer.  Their 
school-houses,  judicial  benches  and  legislative 
halls,  and  battle-fields,  were  consecrated  with 
prayer.  It  is  assumed,  also,  that  what  Cicero 
and  Montesquieu  call  virtue,  but  what  Bible- 
taught  politicians  call  religion,  is  essential  to 
the  well-being  of  society.  Keligion  and  virtue 
are,  indeed,  the  main  pillars  and  foundation  of 
public  peace  and  prosj)erity.  If  any  doubt  on 
this  point,  let  them  read,  not  the  rantings  of  a 
bigot,  nor  the  superfluities  of  a  schoolman,  nor 
the  harangues  of  political  clergymen,  but  the 
"  Vindication  of  Natural  Society,"  and  "  Keflec- 
tions  on  the  Revolution  in  France,"  by  Edmund 
Burke,  and  doubt  no  more."'^ 

And  it  is  here  assumed  that  civil  government 
is  necessary  to  the  welfare  of  society ;  that  it  is 
the  guardian  of  the  public  peace,  and  the  secu- 
rity of  every  man's  person,  property  and  privi- 

*  These  papers  are  as  remarkable  for  philosophical  acumen,  pro- 
found research,  extensive  and  minute  knowledge,  as  they  are  for 
eloquence.     See  the  Works  of  Edmund  Burke. 


356  THE    PIETY    AND    PATRIOTISM    OF 

leges.  It  is  by  tlie  exercise  of  civil  authority 
tliat  we  are  secured  in  our  civil  rights,  public 
interests  and  domestic  institutions.  But  my 
chief  purpose  is  to  insist  upon  tlie  Christian 
duty  of  praying  for  civil  magistrates. 

Whether  phrenology  or  animal  magnetism 
can  account  for  it  or  not,  it  is  certainly  true 
that  man  is  prone  to  go  from  one  extreme  to 
another.  The  safe  medium  he  is  rarely  content 
to  observe.  Wherever  the  Church  and  the  State 
have  been  united,  manifold  evils  have  resulted, 
alike  disastrous  to  civil  liberty  and  ecclesiasti- 
cal purity.  And  on  the  other  hand,  where  the 
Church  has  been  happily  freed  from  the  tram- 
mels of  State,  there  pious  men  seem  to  have 
ceased  to  feel  sufficient  interest  in  the  State, 
they  have  given  up  the  management  of  politi- 
cal affairs  too  much  to  the  ungodly,  and  the 
members  of  Christian  churches  have  not  looked 
for  sound  principles  in  the  men  seeking  their 
suffrages,  nor  have  they  sought,  as  was  their 
duty,  the  divine  blessing  upon  their  rulers.  It 
is  not  agreeable  to  a  pious  man  to  forego  the 
quietness  of  his  home  and  the  devotions  of  the 


PRAYING  FOR  OUR  RULERS.       357 

altar,  and  bear  tlie  heat  and  burden  of  political 
strife,  yet  some  should  certainly  be  found  of  self- 
denial  and  grace  enough  to  engage  in  political 
life,  and  still  preserve  their  Christian  character 
above  suspicion.  From  our  practice,  it  would 
seem  that  when  we  are  not  compelled  by  law 
to  pray  for  our  rulers,  then  we  consider  our- 
selves released  from  all  moral  oblierations  to  do 
so.  But  the  very  reverse  should  be  the  effect 
of  such  liberty  on  the  heart  of  an  enlightened, 
patriotic  and  pious  citizen.  As  prayer  must  in 
its  very  nature  be  a  free  offering  of  the  desires 
of  the  heart,  to  God  ;  so  the  more  free  we  are 
from  legal  coercion  or  restraint  as  to  our  reli- 
gious duties,  the  more  fervent  and  frequent 
should  our  prayers  be  in  behalf  of  our  govern- 
ment. And  yet  it  must  be  confessed,  the  ten- 
dency of  things  among  us,  has  been  to  neglect 
this  plain  duty.  As  since  the  Revolution  we 
have  not  been  required  by  law  to  pray  for  the 
king,  and  all  the  "  Royal  Family,"  so  we  have 
neglected  to  pray  for  the  President  and  those 
in  authority  over  us.  But  it  is  not  true  that 
this  neglect  is  because  Americans  are  not  as 


358  THE   PIETY    AND    PATEIOTISM   OF 

loyal  or  patriotic  as  other  nations.     Nor  is  it 
true  tliat  our  religion  is  defective  in  this  mat- 
ter.    The  error  is  not  in  our  Protestant  faith, 
but  in  our  practice.      The  patriotism  and  lofty 
courage  of  our  countrymen  have  been  too  often 
l^roved  to  need  a  word  of  defence.     Nor  should 
their  piety  be  less  conspicuous.     I  wonld  not 
be   misunderstood.     I   will   yield   to  no   man 
either  in  love  for  my  country,  or  in  zeal  to  keep 
the  Church  of  Christ  free  from  all  alliance  with 
party  politics.     It  is  very  well  known  that  I 
do   not  believe  either  in  the  divine  right  of 
kings,  nor  in  the  supremacy  of  the  pope,  the 
Czar,  or  any  other   potentate.     I  do  not  say, 
therefore,  that  any  denomination  of  Christians 
should  array  themselves  as  a  political  party, 
and  cast  their  votes  for  such  candidates  only  as 
can  pronounce  their  shibboleth.     Nor  do  I  say 
that  our  religious  press  and  pulpits  should  en- 
gage in  the'  political  strife  of  the  day.     No ; 
Grod  forbid.     All  such  things  are,  on  every  ac- 
count, to  be  deprecated.      All  we  mean  to  say 
on   this   point  is,  that  men  of  acknowledged 
ability,  and  of  sound  principles  and  pure  morals 


PRAYING  FOR  OUR  RULERS.       359 

should  be  selected  to  administer  the  affairs  of 
State,  and  that  all  Christians  are  bound  to 
obey,  honor  and  pray  for  their  civil  magis- 
trates. 

THE  DUTY  OF  PRAYING  FOR  OUR  RULERS. 

1.  We  believe  neither  in  the  supremacy  of 
the  pope,  nor  in  the  divine  right  of  kings ;  but 
we  do  believe  that  the  powers  that  he  are  or- 
daimd  of  God.  The  heavens  do  rule.  The 
Most  High  ruleth  in  the  kingdom  of  men,  and 
giveth  it  to  whomsoever  he  \vill.  Promotion 
Cometh  neither  from  the  east,  nor  from  the  west, 
nor  from  the  south.  But  God  is  judge;  he 
putteth  down  one,  and  setteth  up  another.  A 
man's  heart  deviseth  his  way:  but  the  Lord 
directeth  his  steps.  The  lot  is  cast  into  the 
lap ;  but  the  whole  disposing  thereof  is  of  the 
Lord.  Dan.  iv.  32 ;  Ps.  Ixxv.  6, 7 ;  Prov.  xvi.  9,  33. 

Statesmen  and  politicians  may  cast  up  crowns 
and  play  for  kingdoms,  and  calculate  upon 
their  chances,  and  boast  of  their  acumen  and 
foresight,  but  Jehovah  alone  is  King:  of  kins^s, 
and  the  Most  High  alone  is  the  supreme  dis- 


360  THE   PIETY    AND    PATEIOTISM    OF 

poser  of  powers,  princedoms   and   dominions. 
The  flight  of  the  tallest  archangel  before  the 
eternal  throne,  and  the  immense  sweep  of  com- 
ets and  planets  through  the  highest  heavens 
are  not  more  certainly  directed  by  an  Almighty 
hand,  than  are  the  evolutions  of  the  sparrow. 
It  is  a  hand  almighty  that  crowns  the  angels 
with  goodness  and  glory,  and  it  is  nothing  less 
that  paints  the  tulij^  and  the  rose,  and  feeds 
the  young  ravens  when  they  cry.     It  is  the  all- 
seeing  eye  that  directs  the  torch  of  discovery 
which  philosophy  bears  round  the  globe,  and 
kindles  up  on  the  outskirts  of  creation  beacon 
lights  for  the  advancement  of  coming  genera- 
tions; and  it  is  nothing  less  that  takes  know- 
ledge of  the  wants  of  the  pious.     The  Lord 
knoweth  them  that  are  his.     He  approveth  of 
their  way.     He  numbereth  the  hairs  of  their 
head.     His  ear  is  ever  open  to  their  cry,  his  eye 
is  ever  upon  them  for  good,  and  his  hand  is 
always  stretched  out  for  their  relief 

The  ^powers  that  he  are  ordained  of  God. 
That  is,  pious  rulers  are  raised  up  as  God's 
ministers  for  good ;  and  wicked  rulers  are  per- 


PRAYING  FOR  OUR  RULERS.       361 

mitted  as  a  scourge  and  chastisement  for  their 
people's  sins.  In  the  world  we  often  see  the 
poisoned  chalice  emptied  by  those  who  drugged 
it  for  others.  He  that  dlggetli  a  ]jit  falleth  into 
it.  Haman's  gallows  for  Mordecai  was  the 
instrument  of  his  own  execution.  And  often 
the  very  effort  of  our  own  evil  thoughts — of  the 
vaulting  ambition  of  wicked  men — 

"O'erleaps  itself 

And  falls  on  t'other  side  " — — 

so  it  was  with  Pharaoh,  with  Nebuchadnez- 
zar, and  with  Pilate,  and  with  many  others. 
"Wicked  men  ma)^  l^e  raised  to  power,  and  may 
propose  to  themselves  mighty  schemes  by 
which  to  extend  and  concentrate  their  influ- 
ence, and  they  may  labor  most  perseveringly 
for  their  accomplishment,  and  \^'ith  the  con- 
sciousness of  success  walk  in  the  palace  of  their 
imagination  and  say :  "  Is  not  this  great  Baby- 
lon, that  I  have  built  for  the  house  of  the  kin^- 
dom,  by  the  might  of  my  poAver,  and  for  the 
honor  of  my  majesty  ?"  But  there  is  an  over- 
ruling Providence,  just  and  good,  that  guides, 

16 


362  THE   PIETY    AND   PATEIOTISM    OF 

nevertlieless,  tlie  wheels  of  the  universe,  and 
brings  harmony  out  of  the  seeming  chaos  of 
human  affairs.  Pharaoh  and  Nebuchadnezzar 
were  as  truly  the  servants  of  God,  in  accom- 
plishing his  will,  as  Moses  and  Daniel.  Surely 
the  Loi'd  maketh  the  wrath  of  man  to  praise 
him,  and  the  remainder  of  wrath  he  restraineth. 

"  There's  a  Divinity  that  shapes  our  ends, 
Rough  hew  them  how  we  will." 

The  civil  power,  then,  is  in  some  sort  the 
representative  of  the  divine  government.  Our 
rulers  ,are  the  image  of  the  Divine  Ruler. 
Magistrates  are  God's  officers.  To  render  them 
that  respect  and  homage  which  is  well  pleasing 
in  his  sight,  is  to  acknowledge  his  providence. 
It  is  an  act  of  religious  worship.  It  is  an  act 
of  homage  to  God  from  whom  all  power  ema- 
nates. It  is  an  act  of  adoration.  It  is  then  a 
duty  as  well  as  a  privilege  to  offer  thanksgiving 
to  Almighty  God  for  our  laws,  liberties  and 
institutions,  and  most  worthy  praise  to  his  holy 
name  for  the  warriors  and  statesmen,  patriots 
and  pious  men  that  he  has  raised  up  for  us,  and 


PEAYING  FOR  OUR  RULERS.       363 

to  pray  fervently  for  our  rulers — for  their  per- 
sonal welfare  and  the  happiness  of  their  fami- 
lies, and  for  the  divine  blessing  to  rest  upon 
their  official  labors. 

2.  To  ])raij  for  our  rulers  is  an  act  o'f  true 
'patriotism.  As  it  is  our  duty  to  reverence  and 
obey  them,  so  it  is  our  duty  to  pray  for  them. 
No  external  form  of  respect  can  so  fully  demon- 
strate our  affection  for  them,  as  the  pouring  out 
of  the  desires  of  our  heart  before  the  Lord  for 
their  welfare.  Nothing  can  be  a  stronger  argu- 
ment of  the  esteem  and  consideration  in  which 
we  hold  them  than  the  practice  of  praying  for 
them.  It  is  a  practice  without  fee  or  emolu- 
ment. It  is  difficult  to  conceive  of  any  act  so 
purely  free  from  sinister  motives,  as  the  making 
of  intercessions  to  Almighty  God  for  our  rulers.* 

*  "  A  foe  to  God  was  ne'er  a  friend  to  man."  He  that  feareth  not 
God  rcgardeth  not  man.  "As  he  who  is  not  loyal  to  the  king,  can 
never  well  obey  his  officers,  so  he  that  subjecteth  not  his  soul  to  the 
original  power  of  his  Creator,  can  never  well  obey  the  derivative 
power  of  earthly  governors."  "  Magistrates  are  as  truly  God's  offi- 
cers as  preachers;  and,  therefore,  as  he  that  heareth  preachers, 
bcareth  him,  so  he  that  obeyeth  rulers  obeyeth  him."  See  much 
more  on  this  point,  in  Baxter's  Works,  London,  1830,  vol  vi.  pp.  37, 
SS,  et  seq. 


364  THE    PIETY    AND    PATEIOTISM   OF 

Nor  is  it  surprising  ttat  even  lieatlien  princes 
should  have  required  the  prayers  of  their  sub- 
jects in  their  behalf.  Thus,  in  Ezra,  we  find  a 
decree  of  the  king  of  Persia,  charging  his  offi- 
cers to  furnish  the  Jewish  elders  with  sacrifices 
— all  "  that  which  they  have  need  of,  both 
young  bullocks  and  rams,  and  lambs  for  the 
burnt  offerings  of  the  God  of  heaven ;  wheat, 
salt,  wine  and  oil,  according  to  the  appointment 
of  the  priests  which  are  at  Jerusalem,  let  it  be 
given  them  day  by  day  without  fail :  that  they 
may  offer  sacrifices  of  sweet  savors  unto  the 
God  of  heaven,  and  pray  for  the  life  of  the  king 
and  of  his  sons."  Ezra  vi.  9,  10. 

And  so,  also,  Pliny  informs  us  concerning 
the  Koman  emj^erors,  even  in  their  heathenish 
state.  "We  have,"  says  he,  "been  wont  to 
make  vows  for  the  eternity  of  the  empire,  and 
for  the  welfare  of  the  citizens,  yea,  for  the  wel- 
fare of  the  princes,  and  in  their  welfare  for  the 
eternity  of  the  empire."  * 

*  "  Nuncupare  vota  et  pro  seternitate  imperii,  et  pro  salute  civium, 
imo  pro  salute  principium,  ac  propter  illos  pro  ffiternitate  imperii  sole- 
bamus." — Fl.  Paneg. 


PRAYING  FOR  OUR  RULERS.       365 

3.  Pious  rulers^  arid  all  tvlw  acknowledge  the 
Supreme  Government  of  God^  desire  an  interest 
in  the  prayers  of  their  people.  And  even  tliose 
wlio  seem  not  to  feel  tlieir  dependence  upon 
the  Sovereign  Ruler  of  the  universe,  are  pleased 
to  have  the  people  pray  for  them,  for  it  is  an 
act  of  loyalty  that  few  will  perform  who  are 
not  sincere.  It  is  a  decent  testimony  of  resj^ect 
toward  them,  and  greatly  tends  to  establish 
theii'  authority  and  secm'e  obedience  to  their 
commands.  How  can  we-  sincerely  honor  and 
reverence  our  rulers,  if  we  have  no  heart  to 
offer  up  prayers  for  them  to  him  who  has  re- 
quired us  to  pray  for  all  men,  especially  for 
rulers  and  all  that  are  in  authority  ?  It  is  the 
divine  command,  that  "every  soul  be  subject 
unto  the  higher  powers,  not  only  for  wrath,  but 
also  for  conscience'  sake.  For,  for  this  cause 
pay  ye  tribute  also :  for  they  are  God's  minis- 
ters attending  continually  upon  this  very  thing. 
Render,  therefore,  to  all  their  dues ;  tribute  to 
whom  tribute  is  due,  custom  to  whom  custom, 
fear  to  whom  fear,  honor  to  whom  honor."  It 
is,  then,  an  act  of  patriotism,  and  of  gratitude 


366  THE   PIETY    AND    PATEIOTISM    OF 

and  obedience  to  God,  and  of  justice  and  chari- 
ty toward  our  rulers  to  pray  for  them.  How 
can  we  be  faithful  to  our  rulers,  if  we  are  not 
obedient  "  to  the  Most  High,  by  whom  princes 
rule  and  judges  decree  justice  ?" 

If  we  sincerely  and  habitually  pray  for  our 
country,  we  shall  daily  grow  in  attachment  to 
it,  and  if  we  daily  remember  our  rulers  in  our 
devotions  we  shall  not  fail  to  love  and  obey 
them.  To  neglect  this  duty  is  to  be  wanting 
in  patriotism,  as  well  as  in  obedience  to  the 
divine  commandments.  The  best  Christian  is 
the  best  patriot,  the  most  faithful  subject,  and 
the  bravest  warrior.  A  Christian  is  truly  "the 
highest  style  of  a  man." 

I  exhort  that — grayer  he  made  for  all  men^ 
for  Ixings  and  for  all  that  are  in  authority,  that 
we  Qnay  lead  a  quiet  and  peaceahle  life  in  all 
godliness  and  honesty. 

4.  The  piety  and  patriotism  of  praying  for 
our  rulers  are  seen  in  the  practice  of  the  Church 
of  God  in  cdl  ages.  The  apostle's  command  in 
the  text  is  positive.  And  it  has  been  the  jDrac- 
tice  of  the  pious  in  all  past  ages,  and  in  all 


PRAYING  FOR  OUR  RULERS.       367 

countries  to  hold  their  civil  rulers  in  esteem 
and  to  pra}'  for  them.  It  is  a  duty  taught  in 
the  Bible,  both  by  precept  and  example.  God 
commanded  the  people  by  his  prophet,  when 
the  Jews  were  conquered  by  the  king  of  Baby- 
lon, and  carried  away  captives,  "  Seek  the  peace 
of  the  city  whither  I  have  caused  you  to  be 
carried  away  captives,  and  pray  unto  the  Lord 
for  it ;  for  in  the  peace  thereof  shall  ye  have 
peace,"  Tlie  Scriptures  abound  in  instances 
of  the  efficacy  of  prayer,  both  in  regard  to  pub- 
lic and  private  blessings.  Thus  Abraham's 
prayer  healed  Abimelech  and  his  family  of  bar- 
renness ;  the  prayers  of  Moses  quenched  the  fire, 
and  cured  the  bitings  of  the  fiery  serpents,  and 
so  of  the  prayers  of  Joshua,  of  Hannah,  of 
Elijah,  of  Elisha,  and  of  others.  The  prayers 
of  Asa  discomfited  a  million  of  Arabians,  and 
those  of  Jehoshaphat  destroyed  a  numerous 
army  of  his  enemies  by  his  own  hands,  and 
those  of  Hezekiah  brouo-ht  down  an  ano;el  from 
heaven  to  cut  off  the  Assyrians,  and  those  of 
Manasseh  restored  him  to  his  kinsfdom,  and 
those  of  Esther  saved  her  people  from  the  brink 


368  THE   PIETY   AND    PATRIOTISM    OF 

of  ruin,  and  tliose  of  Neliemiali  inclined  a  pagan 
king's  heart  to  favor  Ms  pious   designs,  and 
tliose  of  Daniel  obtained  for  liim  visions,  and 
tlie  interpretation  of  dreams.     Noah,  Job  and 
Samuel,  and  a  host  of  saints  have  been  power- 
ful through  much  prayer,  and  as  2:)rinces  have 
prevailed  with  Grod.     "All   things,"  says  the 
blessed  Saviour,  "whatsoever  we  shall  ask  in 
prayer,  believing,  we  shall  receive — He  that 
asketh  receiveth,  and  he  that  seeketh  findeth, 
and  to  him  that  knocketh  it  shall  be  opened." 
"  As  the  good  bishop,"  says  Dr.  Barrow,  "  ob- 
serving St.  Austin's  mother,  with  what  con- 
stancy and  passionateness  she  did  pray  for  her 
son,  being  then  engaged  in  ways  of  error  and 
vanity,  did  encourage  her,  saying :  It  is  impos- 
sible that  tlie  son  o^  these  devotions  should  perish : 
so  may  we  hopefully  presume,  and  encourage 
ourselves,  that  a  prince  will  not  miscarry,  for 
whose  welfare  many  good  people  do  earnestly 
solicit ;  Fieri  non  potest  ut  princeps  istarv/m 
lacrymarum  pereat^  * 

*  Dr.  Barrow's  Works,  vol.  i.,  serm.  x.,  p.  95.     Et  sic  etiam  "  Si 
Stephanus  non  orasset  ecclesia  Paulum  non  habuisset." 


PKAYING  FOR  OUE  EULERS.       369 

It  is  a  remarkable  saying  of  a  Jewisli  master, 
"  Pray  for  tlie  happiness  of  a  kingdom  or  gov- 
ernment ;  for  if  it  were  not  for  tlie  fear  of  that, 
men  would  devour  one  another  alive."     And- 
Josephus  tells  us,  that  "  when  the  Jews  were 
made  subject  to  the  Romans  (though  it  was  by 
conquest)  tmce  a  day  they  offered  up  sacrifices 
for  the  life  and  safety  of  the  emperor."     The 
apostle  in  the  text  directs  that  "  fii*st  of  all  sup- 
plications, prayers,  intercessions,  and  giving  of 
thanks,  be  made  for  all  men :  for  kings,  and 
for  all  that  are  in  authority."     Here  is  a  2^osi- 
tive  command.     The  Apostolic  Constitutions,  a 
very  old  work,  though  not  the  work  of  the 
apostles  themselves,  speaks  of  the  prayers  of 
Church,   on  communion   occasions,  for   rulers. 
Tertullian  assures  us  the  "  ancient  Christians 
always  prayed  for  all  the  emperors,  that  God 
would  grant  them  long  life,  a  secure  reign,  a 
safe  family,  valiant  armies,  a  faithful  senate,  a 
loyal  people,  a  quiet  world,  and  whatever  they 
as  men,  or  as  emperors,  could  msh.     This  they 
did,"  say^  he,  "  even  for  their  persecutors,  and 

16* 


370  THE   PIETY    AND    PATRIOTISM    OF 

often  even  in  tlie  pangs  of  the  most  cruel  suf- 
fering and  death." 

Chrysostom  says  of  the  Christians  of  his 
time  :  "  That  all  communicants  did  know  how 
every  day,  both  at  even  and  morning,  to  make 
supplications  for  all  the  world,  and  for  the  em- 
peror, and  for  all  that  are  in  authority."  ^' 

Lactantius  saith  to  Constantine,  "We  with 
daily  prayers  do  suj)plicate  God,  that  he  would 
first  of  all  keep  thee,  whom  he  hath  willed  to 
he  the  keeper  of  things;  then  that  he  would 
inspire  into  thee  a  will  whereby  thou  mayst 
ever  persevere  in  the  love  of  God's  name; 
which  is  salutary  to  all,  both  to  thee  for  thy 
happiness,  and  to  us  for  our  quiet."  f 

So  Cyprian :  "  We  pray  to  God,  not  only  foi 
ourselves,  but  for  all  mankind,  and  particularly 
for  the  emperors." 

And  Origen  :  "  We  pray  for  kings  and  rulers, 
that,  with  their  royal  authority,  they  may  be 
found  possessing  a  wise  and  prudent  mind." 

*  For  the  originals  of  Tertullian  and  Chrysostom,  see  Dr.  Barrow's 
Works,  vol.  i.  p.  97. 
f  Lactant.  vii.  26. 


J'RATING    FOR    OUE   RULERS.  3^1 

So,  also,  the  ancient  liturgies  contain  divers 
prayers  for  tlie  emperors.  And  the  confessions 
of  faith  and  directories  for  public  worship  of 
all  Protestant  churches,  recognize  due  obedience 
to  magistrates  and  the  duty  of  praying  for 
them. 

"We  are  to  pray  for  the  whole  Chm-ch  of 
Christ  upon  earth,  for  magistrates,  and  minis- 
ters, for  ourselves,  our  brethren,  yea,  our  ene- 
mies, and  for  all  sorts  of  men  living,  or  that 
shaU  live  hereafter;  but  not  for  the  dead,  nor 
for  those  that  are  kno^^Ti  to  have  sinned  the 
sin  unto  death."  Larger  Cat.  ans.  to  183  qiies., 
and  also  the  ans.  to  the  127  ques.'^ 

5.  It  is  but  common  Chris'tian  charity  to 
pray  for  our  rulers,  first,  because,  they  are  but 
men— our  fellow  men,  and,  secondly,  they  are 
more  in  need  of  om-  prayers  than  common  men. 
"There  are  no  men,"  says  the  late  Dr.  A.  Alex- 
ander, "among  us,  who  would  be  rendered 
more  useful  by  Christian  piety  than  those  who 
are  intrusted  with  power  and  official  influence. 

•  See  Vindications  of  Protestants  in  the  point  of  obedience,  etc. 
By  Pet<>r  Du  Moulin,  D.D.     An  excellent  work. 


372  TIIE   PIETY    AND    PATRIOTISM    OF 

Tliey  are  exalted  above  their  fellow  citizens, 
and  sliould  be  exemplary  in  proportion  to  their 
elevation.     Those  who   are   delegated  by  the 
people  to  make  laws  for  the  protection  of  life, 
property  and  liberty,  have  an  authority  given 
them  which  is  accompanied  with  a  fearful  re- 
sponsibility.    So  few  who  engage  in  political 
concerns  are  governed  by  a  regard  to  the  glory 
of  God,  and  the  best  interests  of  men,  that  the 
requiring  that  such  would-be  pious  men,  sounds 
strangely,  and  will  appear  unto  many  a  novel- 
ty. That  ministers  of  the  Gospel,  and  other  chief 
officers,  should  be  religious  men,  all  will  admit, 
but  that  legislators  and  lawyers  should  be  such, 
seems  not  to  be 'evident.     But  there  is  no  class 
of  men  in  society  to  whom  i^iety  is  more  neces- 
sary and  important   than   civil   rulers.     They 
need  this  ennobling  principle  to  enable  them 
steadily  to  pursue  those  objects  which  are  con- 
nected with  the  public  welfare." 

There  are  some  people  who  seem  to  think 
riches  and  titles,  and  offices  of  honor  and  trust, 
are  vices  of  themselves,  and  that  poverty  and 
obscurity  are  much  the  same  thing  as  godliness. 


PRAYmO  FOR  OUR  RULERS.       373 

They  presume  on  tlie  goodness  of  God  to  give 
them  eternal  life  in  the  world  to  come,  simj^ly 
because  they  have  evil  things  here.     They  per- 
suade themselves  that  all  men  above  them  are 
like  the  rich  man  in   the  Gospel,  who   fared 
sumptuously  every  day  and  was  clothed  in  fine 
linen,  but  who  died,  and  lifted  up  his  eyes  in 
hell,  being  in  torment;  and  that  they  them- 
selves are  like  Lazarus.     As  though  God  would 
send  men  to   perdition   merely  because   they 
were  rich,  and  possessed  of  influence  and  stand- 
ing among  their  fellow  men,  and  save  the  poor 
and  wretched  merely  for   being   poor.      This 
class  of  individuals  consider  themselves  as  the 
supporters  of  the  rich,  whom  they  look  upon 
as  the  caterpillars  of  society.     To  use  their  own 
style,  the  rich,  or  those  intrusted  with  wealth 
and  honors,  live  upon  their  labors,  like  drones 
in  a  hive ;  and  salaried  officers,  whether  in  the 
state  or  the  university,  or  on  the  bench,  they 
consider  as  mice  and  vermin,  that  eat  the  honey 
which  they,  the  poor  laboring  bees,  have  long 
been  gathering.     Such  envious— I  should  have 
said  wicked— thoughts  are  as  far  from  truth, 


3*7  4  THE   PIETY    AND    PATRIOTISM    OF 

from  just  views  of  society  and  from  tlie  princi- 
ples of  tlie  Bible,  as  they  are  evidence  of  a 
mean  and  contracted  spirit.  These  very  per- 
sons, by  indulging  such  jealousies,  show  that  the 
grapes  are  sour.  They  would  act  on  the  dog- 
in-the-manger  principle  if  they  could.  They 
would  themselves  be  what  they  suppose  the 
rich  and  the  great  to  be,  if  they  knew  how  to 
attain  such  a  condition.  The  most  domineering 
and  haughty  are  usually  such  as  have  been,  by 
some  freak  of  fortune,  raised  to  wealth  and 
power  from  humble  circumstances.  The  most 
cruel  masters  are  such  as  have  once  been  slaves, 
but  are  now  set  over  their  quondam  fellow-ser- 
vants. The  most  haughty  aristocrats — those 
that  make  the  loudest  pretensions — are  often 
the  merest  upstarts.  Families  of  the  greatest 
pride  are  not  unfrequently  such  as  have  once 
stood  exceedingly  low  on  the  social  scale.  I 
am  not  objecting  to  every  one  improving  his 
condition,  if  he  do  it  honestly.  I  am  not  op- 
posed to  the  apprentice  becoming  master,  and 
the  steward  ow;ner.  I  only  mention  these  cases 
to  show  that  the  prejudice  and  ill  will  which 


PEAYING  FOR  OUR  RULERS.       375 

tlie  laboring  classes  are  too  prone  to  indulge 
against  the  ricli,  tlie  learned,  or  tlie  professional 
classes  of  society,  are  unjust,  for  there  is  no 
royal  road  to  knowledge  and  power.  The  door 
is  open  to  all.  The  highest  gift  of  the  freest 
nation  on  the  globe  may  be  obtained  by  the 
poorest  freeborn  man-child  of  America.  These 
prejudices  too,  I  am  sorry  to  say,  are  proof  of 
as  much  depravity  in  the  laboring  people,  not 
as  may  actually  exist  among  office-holders  and 
the  learned  professions,  but  as  they  are  sup- 
posed to  possess.  Those  who  are  most  apt  to 
complain  know  not  their  own  hearts.  7^^  thy 
servant  a  dog  that  he  should  do  this  tiling? 
And  yet,  says  an  old  writer,  "the  dog  did 
do  that  very  thing."  The  bird  flies  high, 
but  the  arrow  may  bring  him  down;  the 
fish  swims  deep,  but  the  hook  can  bring  it  up : 
but  the  human  heart,  who  can  comprehend? 
It  is  an  exceeding  deej),  who  can  find  it  out  ? 
The  Bible  teaches  us  that  riches  and  worldly 
consideration  are  not  absolutely  inconsistent 
with  piety ;  but  that  it  is  more  difficult  for  a 
man  to  be  pious,  who  is  encumbered  with  the 


376  THE   PIETY    AND    PATRIOTISM    OF 

possessions  and  lionors  of  this  world.  This  is 
perfectly  obvious.  Many  of  the  pious  men, 
however,  named  in  the  Bible,  as  Abraham  and 
Lot,  Job  and  David,  were  men  of  great  wealth. 
Many  kings  and  politicians,  and  lawyers  and 
physicians,  and  j)hilosophers  and  scholars,  have 
been  eminently  pious  men.  Such  instances  may 
be  rare,  but  they  are  by  no  means  impossible. 
Poverty  is  not  always  accompanied  with  godli- 
ness, but  rather  the  reverse.  Godliness  ivith 
contentment  is  great  gain.  Eags  and  filth  and 
sin,  are  much  oftener  found  on  the  same  person, 
than  that  a  righteous  man  should  be  found 
begging  bread.  A  man  is  not  to  lose  his  soul 
because  he  has  estates,  but  for  placing  his  affec- 
tions upon  them,  and  the  neglect  of  his  duty 
toward  Grod  and  his  fellow  men.  Nor  is  a  man 
to  be  saved,  because  he  is  as  poor  as  Lazarus, 
but  because  he  is  pious  in  his  poverty.  The 
Gospel  knows  no  distinction  of  j^ersons  accord- 
ing to  the  flesh.  All  are  concluded  under  sin. 
The  same  terms  are  propounded  to  all,  whether 
rich  or  poor :  namely,  repentance  toward  God, 
and  faith  in  the  Lord  Jesus  Christ.     He  that 


PRAYING  FOR  OUR  RULERS.       3 77 

believeth  shall  be  saved,  and  he  that  believeth 
not  shall  be  damned. 

And  as  it  is  in  grace,  so  it  is  in  society.    We 
are  all  members  one  of  another.     We  are  all 
parts  of  the  same  great  web.  We  all  have  need 
of  one  another.     I  have  need  of  you,  and  you 
have  need  of  me.     The  happiness  of  each,  one 
is   included   in  the   well-doing  of  every  one. 
Every  one  is  his  brother's  keeper.  In  this  great 
family  there  is,  however,  a  great  diversity  of 
gifts  and  offices.      One   is   tlie  head  to  do  tlie 
thinking^  mid  his  thinking  is  really  as  much  to 
the  productive  industry  of  the  country^  as  the 
ploughing  of  the  farmer.     Another  is  the  hand 
to  do  tlie  working,  and  his  working  is  as  essen- 
tial to  the  'political  and  moral  welUeing   of 
society  as  is  the  thinking  of  the  other.     And 
tliey  are  both  equal. 

Our  rulers,  then,  are  doubly  entitled  to  oui- 
daily  intercessions  at  the  throne  of  heavenly 
grace.  They  are  lone  of  our  lone  and  flesh  of 
our  flesh.  They  are  oui-  creatures.  They  are 
of  us,  but  they  are  above  us.  Being  of  us,  they 
are  but  men,  fallible  like   ourselves.      Beino-' 


378  THE   PIETY   AND    PATEIOTISM   OP 

above  us,  tliey  are  by  that  very  elevation  the 
more  in  need  of  our  charity  and  prayers. 

First.  Their  duties  are  peculiarly  difficiilt. 
The  affairs  which  they  are  called  upon  to  guide 
and  settle  are  of  great  weight  ^nd  importance, 
involving  in  their  decisions  the  well-being  of 
hundreds  and  thousands  and  millions  of  their 
fellow  men.  Measures  of  great  consequence 
have  to  be  examined,  discussed,  proposed, 
adopted.  And  even  when  there  is  much  wis- 
dom and  ability  and  courage,  and  the  purest 
intentions,  it  is  not  always  an  easy  matter  to 
hear  a  cause  upon  its  true,  merits,  and  render  a 
righteous  decision.  The  burdens  of  office  to  a 
high-minded  and  virtuous  man  are  never  light. 
They  that  are  great  among  their  fellow  men,  are 
servants  of  all.  Those  possessed  of  estates  and 
honors,  talents  and  influence,  are  also  possessed 
of  vast  entailed  responsibilities.  JSTor  can  they 
escape  from  res23onsibility.  It  is  as  inseparable 
from  them  as  their  identity,  and  as  lasting  as 
their  immortality.  He  that  increciseth  hiow- 
ledge^  increaseth  sorrow.  Much  more  does  he 
increase  his  cares  and  labors  that  increaseth  his 


PRAYING  FOR  OUR  RULERS.       379 

riches  and  heapetli  up  honors,  and  runneth 
after  and  gaineth  the  homage  of  his  fellow  men. 
Our  rulers  are  more  to  be  pitied,  to  be  loved 
and  prayed  for,  than  to  be  envied.  "  The 
world  continually  doth  assault  them  with  all 
its  advantages ;  mth  all  its  baits  of  pleasure, 
with  all  its  enticements  to  pride  and  vanity,  to 
oppression  and  injustice,  to  sloth,  to  luxury,  to 
exorbitant  self-will  and  self-conceit,  to  every 
sort  of  vicious  practice.  Their  eminency  of 
state,  their  affluence  of  wealth,  their  uncontrol- 
lable power,  their  exemj^tion  from  common  con- 
straints, their  continual  distractions  and  encum- 
brances by  varieties  of  care  and  business,  their 
multitude  of  obsequious  followers,  and  scarcity 
of  faithful  friends  to  advise  or  reprove  them, 
their  havino;  no  obstacles  before  them  to  check 
their  wills,  to  cross  their  humors,  to  curb  their 
lusts  and  passions,  are  so  many  dangerous  snares 
unto  them ;  wherefore  they  do  need  plentiful 
measures  of  grace,  and  mighty  assistance  fi'om 
God,  to  preserve  them  from  the  worst  errors 
and  sins ;  into  which,  otherwise,  'tis  almost  a 
miracle  if  they  are  not  plunged."     "  All  princes 


380  THE   PIETY    AND    PATRIOTISM    OF 

having  many  avocations  and  temptations  hind- 
ering them  to  pray  enough  for  themselves,  do 
need  su23plemental  aid  from  the  devotions  of 
others." — Dr.  Barrow. 

Second.  They  are  exposed  to  peculiar  dangers. 
As  their  field  of  labor  is  enlarged,  so  are  the 
facilities  for  the  gratification  of  appetite  and 
passion  increased,  and  the  sources  of  temptation 
multiplied.  And  just  as  they  are  elevated 
above  their  fellow  men  and  above  their  former 
condition  in  society,  they  are  apt  to  forget  their 
responsibility.  Sometimes  the  height  makes 
them  dizzy.  Sometimes  even  a  trij)  to  Wash- 
ington makes  our  representatives  forget  their 
constituents  and  their  kindred.  Sometimes  a 
voyage  to  Europe  absolutely  turns  the  heads  of 
simple  republicans.  They  come  home  full  of 
lords  and  ladies,  fetes  and  routs,  and  stars  and 
ribbons  and  buttons,  all  such  anti-American 
trumpery.  Now  their  own  dear  native  land 
grows  nothing  worthy  of  them.  Their  dress 
and  china  must  be  purchased  in  London  or 
Paris.  Alas,  j^oor  human  nature  !  It  is  not 
every  one  of  us  that  can  bear  elevation.     He 


PEAYING  FOK  OUR  EULERS.       381 

that  can  swim  in  liis  father's  mill-j^oncl,  may  be 
carried  down  with  violence  by  the  muddy  tur- 
bulence of  the  great  river.  It  is  an  observation 
of  old  Humphrey,  that  "  like  j^aper  kites  in  the 
air,  we  do  pretty  well  while  checked  with  a 
strong  string;  but  cut  the  string,  and  let  us 
have  our  own  way,  and,  like  the  poor  kite,  we 
come  tumblino-  down  into  the  mire."     He  that 

o 

does  very  well  "with  a  thousand,  may  be  utterly 
ruined  by  a  hundred  thousand.  "  It  is  harder," 
says  some  one,  "  for  that  bird  to  fly,  that  hath 
many  pound  weights  tied  to  keep  her  down, 
than  that  which  hath  but  a  straw  to  carry  to 
her  nest.  It  is  harder  mounting  heavenwards 
with  lordships  and  kingdoms,  than  with  less 
impediments."  Even  those  that  can  bear  an 
elevation  to  power  are  under  temptations  to 
make  their  license  for  doing  whatsoever  they 
will.  Whereas,  in  fact,  the  greater  power  and 
authority  any  one  hath,  the  less  liberty  he 
hath  to  do  anything  that  is  'S'STong  or  of 
questionable  integrity.*  For  the  greater  the 
power  and  authority  that  God  hath  invested 

*  In  maxima  quaquc  forfuna  minimum  liocrc. — Cicero. 


382  THE   PIETY    AND    PATRIOTISM    OF 

any  man  with,  tlie  greater  are  Ms  obligations 
to  be  good  himself,  and  to  do  good  to  bis 
fellow  men,  because  the  greater  is  bis  influence 
and  means  to  do  good  to  others.  The  more 
influence  a  man's  example  has,  the  greater 
are  his  obligations  to  set  a  good  one.  What 
a  delightful  sight  would  it  be  to  see  those 
who  are  eminent  in  ]3lace  and  power  contin- 
ually setting  an  example  of  godliness  !  What 
would  it  not  do  for  the  moral  character  of 
our  city,  if  all  our  authorities  would  uupon 
conscience  respect  the  Lord's  day  and  the  in- 
stitutions of  the  Bible? 

It  will  be  admitted  that  those  who  are  most 
worthy  of  our  charities,  are  the  proper  objects 
of  benevolence,  and  that  it  is  our  duty  to  pray 
for  all  men,  then  especially  for  our  rulers,  for 
they  are  TYien ;  and  they  are  biu'dened  with 
peculiar  labors  and  trials,  and  exposed  to  pe- 
culiar dangers.  They  are  like  sentinels  placed 
upon  the  top  of  a  barren  mountain,  exposed 
to  the  merciless  peltings  of  every  storm  for 
our  safety,  while  we  dwell  quietly  in  the 
flowery  vale  below.      The  most   fortunate    of 


PRAYESTG    FOR    OUR    RULERS.  383 

them  liave  open  enemies  and  insidious  foes. 
They  are  surrounded  by  the  jealous  and  the 
narrow-minded,  or  by  disappointed  office-seek- 
ers. Beset  by  the  officious  servility  or  para- 
sites of  flatterers,  who  soothe  them  in  their 
faults,  and  humor  them  in  their  passions,  and 
fire  up  their  corrupt  and  vicious  inclinations, 
whenever  there  is  a  possibility  of  advancing 
their  own  selfish  designs.  Exposed  to  violence 
and  treachery,  the  cares  of  office,  and  tempta- 
tions of  place  and  power,  who  are  so  much  in 
need  of  our  prayers  as  our  rulers  ? 

Has  not  the  ablest  of  thejn  need  to  pray  with 
Solomon  :  "  Give  thy  servant  an  understanding 
heart,  to  judge  thy  people,  that  I  may  discern 
between  good  and  bad ;  for  who  is  able  to 
judge  this  so  great  a  people."  It  is  not  by 
mere  human  msdom  and  streno-th  that  man 
prevails.  The  race  is  not  to  the  swift,  nor  the 
battle  to  the  strono;.  Salvation  is  of  the  Lord. 
"  There  is,"  says  the  psalmist,  "  no  king  saved 
by  the  multitude  of  an  host."  Except  the  Lord 
keepeth  the  city,  the  watchmen  wake  but  in 
vain.     Except  the  Lord  preserve  our  laws  and 


384  THE   PIETY   AND    PATRIOTISM    OF 

liberty  and  institutions,  our  army  and  navy, 
patriotic  and  brave  as  tliey  are,  will  be  but  as 
cLaff  before  the  tempest. 

Third.  To  pray  for  our  rulers  is  then  a  duty 
to  ourselves  and  our  children,  as  well  as  to 
them  and  to  the  public.  The  good  of  the  com- 
monwealth is  greatly  affected  by  the  princij)les 
and  character  of  its  rulers. 

Where  the  people  are  the  sovei'eign,  rulers 
are  the  creatures  of  their  will.  The  nation 
lives  and  has  its  breathing  in  its  rulers.  In 
oriental  style  a  ruler  is  compared  to  a  tall  ce- 
dar, whose  shadow  is  for  protection  and  com- 
fort ;  and  his  death  is  likened  to  its  fall,  that 
shakes  the  earth.  That  is,  the  death  of  a  wise 
and  virtuous  ruler  is  a  great  j)ublic  calamity. 
It  is  an  interrupting  of  the  regular  administra- 
tion of  the  affairs  of  state.  It  is  a  loss  to  the 
public  of  precious  experience,  well-tried  abili- 
ties, patiently  acquired  confidence,  and  the  con- 
sequent peril  of  putting , public  interest  into 
hands  untried.  Hence  King  David  is  called 
the  light  of  Israel.,  and  hence  the  people  once 
said  to  him   out  of  the  overflowing  of  their 


PRATING  FOR  OUR  RULERS.       385 

patriotic  hearts,  TJiou  art  worth  more  than  ten 
thousand  of  us.     And  so,  also,  Neliemiali  and 
Daniel   eacli  complimented   Ms   sovereign   by 
saying,   O  Ung  live  forever,  which   is   trans- 
lated  in  England  into   God  save  the   Queen. 
As  when  the  sun  shines  brightly  the  day  is 
clear;  as  the  ship  is  in  good  condition  when 
out  in  open  sea,  with  a  good  pilot,  and  sails 
crowded  with  prosperous  breezes  hastening  to- 
ward the  destined  port,  so  the  people  are  hap- 
py and  prosperous  when  wise  and  good  men 
guide  the  affairs  of  state.     But  woe   to   the 
land  whose  ruler  is  a  child — weak,  wayward, 
fickle.  V 

The  character  and  deeds  of  our  rulers  are 
inseparable  from  our  national  honor  and  pros- 
perity. Our  chief  magistrate  cannot  say,  I  am 
the  State;  still,  from  the  highest  office  in  the  na- 
tion's gift  to  the  lowest,  there  is  an  inseparable 
connection  between  the  national  glory  and  the 
character  of  its  rulers.  The  rulers  and  their 
electors  are  members  of  the  same  body.  Their 
fortunes  mutually  reflect  each  other.  The  ex- 
ample, opinions  and  manners  of  men  in  office 

17 


386  THE    PIETY    AND    PATRIOTISM    OF 

are  the  models  of  our  young  men  wlio  aspire 
to  take  tlieir  places.  It  is,  therefore,  of  the 
most  vital  importance  that  they  be  pure-minded, 
upright  men — men  of  good  morals  and  sound 
princijjles. 

The  public  welfare  is  essentially  connected 
with  the  character  and  well-doing  of  rulers. 
The  honor  and  prosperity  of  rulers  should  be 
the  glory  of  the  people.  They  are  inseparably 
united.  The  people  cannot  live  happily  if 
their  rulers  are  in  peril.  They  mutually  par- 
take of  each  other's  fortunes.  They  make  but 
one  civil  and  political  body,  and  what  part 
soever  of  it  suffers,  all  the  other  parts  sympa- 
thize. 

Thus  Tertullian*  says,  speaking  to  Gentile 
magistrates,  "We  pray  for  you,  because  with 
yt)u  the  empire  is  shaken :  and  the  other  mem- 
bers of  it  being  shaken,  assui^edly  even  we,  how 
far  soever  we  may  be  thought  removed  from 
the  calamity,  are  found  in  some  place  of  the 
fall."  The  very  same  consideration  the  apostle 
introduces  as  the  reason  why  we  should  pray 

*  Tertul.  ApoL,  c.  32. 


PRAYING  FOR  OUR  RULERS.       38*7 

for  oui*  rulers,  "  I  exhort  yoii  to  make  prayer 
for  kings — that  we  may  lead  a  quiet  and  peace- 
able life  in  all  godliness  and  honesty." 

The  connection  between  the  moral  character 
and  prosperous  administration  of  rulers  and 
the  happiness  of  the  people  is  obvious. 

1.  Fwin  their  influence  upon  the  people. 
Their  example  has  great  influence.  "A  king 
sitting  in  the  throne  of  judgment  scattereth 
away  all  evil  with  his  eyes."  "  His  power  is 
the  shield  of  innocence,  the  fence  of  right,  the 
shelter  of  weakness  and  simplicity  against  vio- 
lence and  frauds.  His  very  look  is  suflicient 
to  advance  goodness  and  suppress  wickedness." 
The  example  of  a  pious  man  in  power  is  a  liv- 
ing law  to  the  people,  and  does  more  than  ten 
thousand  statutes  in  precept  alone,  to  mould 
and  fashion  public  sentiment.  The  politicfil 
opinions,  the  moral  sentiments  and  the  man- 
ners of  civil  magistrates  are  caught  up,  imitated 
and  followed.  If  they  are  mse  and  good,  sin 
is  rebuked  and  the  righteous  are  encouraged. 
If  they  are  duellists  and  gamblers,  i?  they  are 
profane.  Sabbath-breakers,   neglecters   of  reli- 


388  THE   PIETY    AND    PATRIOTISM    OF 

gion,  licentious  and  infidel  in  tlieir  sentiments, 
and  given  to  mucli  strong  drink,  the  pious 
mourn,  and  the  wicked  are  emboldened  in  tlieir 
iniquities. 

2.  The  influence  of  rulers  upon  the  people  is 
obvious  from  the  dose  connection  there  is  between 
their  moral  character  and  the  happiness  of  the 
people. 

Righteousness  exalteth  a  nation  and  establish- 
eth  the  throne — when  it  goeth  well  with  the 
righteous  the  city  rejoicet\  for  hy  the  blessing 
o^  the  upright  the  city  is  exalted.  Ten  righteous 
men  would  have  saved  Sodom.  For  the  elect's 
sake,  our  Saviour  informs  us,  the  days  of  ven- 
geance were  shortened.-  The  effectual  fervent 
prayer  of  a  righteous  man  availeth  much.  It 
is  a  munition  of  rocks  for  national  defence. 
N6w,  since  the  Scriptures  say  so  much  of  the 
piety  of  private  persons,  then  how  much  more 
important  is  the  example  of  j)ious  rulers.  Is 
it  not  said  in  the  Biljle  that  God,  for  David's 
sake,  preserved  Judah  ffpm  destruction,  even 
in  the  days  of  Hezekiah,  when  the  king  of 
Assyria  invaded  the  land  ?     God  by  the  mouth 


PRAYING  FOR  OUR  RULERS.       389 

of  Isaicali  declared:  I  luill  defend  tlie  city  of 
Jerxisalein^  for  mine  oivn  sake,  and  for  my  ser- 
vant David''s  sake.  Wlio  can  tell  how  often 
God  has  spared  our  guilty  land  for  Ms  servant 
Wasliin2:ton's  sake,  and  for  the  sake  of  the  Hu- 
guenot  and  Pilgrim  Fathers,  whom  he  win- 
nowed out  from  Europe,  and  brought  over  to 
this  then  wilderness  continent,  to  give  it  the 
Gospel,  and  to  make  it  blossom  and  bloom  as 
the  garden  of  the  Lord. 

There  are  numerous  instances  in  the  Holy 
Scriptures  which  teach  us  that  there  is  a  moral 
connection  of  inerit  and  guilt  between  rulers 
and  theii*  people.  Mutually  each  is  rewarded 
for  the  virtues,  or  punished  for  the  vices  of  the 
other.  For  the  people's  sin  sometimes  misfor- 
tunes fall  upon  their  ruler,  and  he  is  removed 
from  them,  or  he  brings  upon  them  some  ca- 
lamity. Thus,  Samuel  said  to  the  Israelites : 
If  ye  do  wickedly,  ye  shall  he  consumed,  both  ye 
and  yoK/r  king.  And  so,  on  the  other  hand, 
for  the  sins  of  rulers,  the  people  are  afflicted. 
Thus  Solomon's  iniquities  brought  evil  to  all 
Israel.     And  so  also  in  the  case  of  David,  when 


390  THE   PIETY   AKD   PATEIOTISM    OF 

he  mim'bered  the  peoj)le ;  and  of  Aaron,  when 
lie  made  the  golden  calf,  and  so  also  in  regard 
to  the  sins  of  Saul  and  Jeroboam.  And  of 
Manasseh,  it  is  said,  notioitJistanding  all  the 
good  deeds  of  Josiah^  still  the  Lord  turned  not 
from  the  fierceness  of  his  great  ivratli,  tvhereivith 
his  anger  was  Icindled  against  Judali,  because 
of  all  the  provocations  wherevAth  Manasseh 
provohed  him.  And  Hezehiah  rendered  not 
again  according  to  the  benefit  done  nnto  him ; 
for  his  heart  loas  lifted  %ip  ;  tlierefore  there  was 
wrath  iipon  him^  and  npon  Judah  and  Jeru- 
salem. 

We  are  too  apt  to  impute  all  our  misfortunes 
to  our  rulers,  and  take  all  our  prosperity  to 
ourselves.  We  often  blame  the  administration 
of  affairs,  when  we  are  ourselves  chiefly  in 
fault.  Where,  as  happily  with  us,  the  people 
elect  their  own  rulers,  there  the  people  are 
more  to  blame  than  the  rulers.  If  they  place 
over  themselves  a  weak  and  wicked  man,  they 
become  partakers  in  all  his  evil  deeds.  If  they 
give  power  into  the  hands  of  a  wicked  man, 
they  sin  themselves,  and  they  cause  him  to  sin, 


rr.AYIXG    FOPw    OUR    RULERS.  1^91 

and  partake  in  all  liis  sins.  Wliere  there  is 
sucli  sovereignty,  there  is  a  fearful  responsi- 
bility. 

3.  It  is  our  duty  to  do  good  to  all  men  as  we 
have  opportunity — and  to  pray  for  all  men ; 
and,  therefore,  to  do  good  to,  and  to  pray  for 
our  rulers,  for  they  are  not  stocks,  nor  stones, 
nor  angels ;  but  men — our  fellow  men,  and  the 
more  in  need  of  our  prayers,  as  their  labors  and 
cares  are  increased.  And  to  pray  for  our  rulers 
is  the  cheapest,  and  yet  the  most  effectual  way 
of  doing  them  good.  However  rich  a  man  may 
be,  he  cannot  dispense  alms  to  every  one ;  but 
he  may  enlarge  his  heart  in  ])rayer  for  the 
whole  human  race.  "  Our  prayers  can  reach 
the  utmost  ends  of  the  earth ;  and  by  them  our 
charity  may  embrace  all  the  world."  By  prayer 
the  wido^v  and  tlie  orplian  may  l)ecome  bene- 
factors to  the  rich,  and  the  humblest  citizen 
heap  the  choicest  gifts  upon  the  civil  magis- 
trate. 

Since  the  breath  of  all  men  is  in  the  hands 
of  him  who  fashionetli  and  turneth  their  liearts 
whithersoever  lie  will,  it  is  our  duty  and  privi- 


392  THE   PIETY   AND   PATRIOTISM    OF 

lege  to  pray  to  God  to  direct  our  rulers  in  tlie 
right  way,  and  incline  their  hearts  to  what  is 
well  pleasing  in  his  sight — ^that  they  may  so 
administer  justice  with  mercy  as  to  secure  peace 
of  conscience  and  the  approbation  of  jthe  Judge 
of  all — that  in  health  and  prosj)erity  they  may 
long  live;  and,  finally,  after  this  life,  attain 
everlasting  joy  and  felicity  where  all  the  pious 
shall  reign  as  kings  forever,  through  our  Lord 
Jesus  Christ.     Amen. 

It  is  then  a  plain  duty  enjoined  upon  all 
Christians  to  pray  for  the  civil  magistrate  un- 
der whom  they  live.  The  character  of  the 
mao;istrate  and  the  manner  of  reaching:  the  hio;h 
place  of  authority  has  nothing  to  do  with  the 
Christian  duty  of  praying  for  him.  It  were 
difficult  in  the  whole  range  of  history  to  find 
magistrates  more  wicked  and  cruel  than  those 
actually  in  power,  when  the  apostles  wrote  so 
plainly  upon  the  duty  of  Christians  to  obey  the 
powers  that  he^  and  to  pray  for  those  in  authori- 
ty. Historically  also  we  have  found  it  to  be 
the  teaching  of  the  Church  of  Christ  from  its 
foundation,   that   Christians    should   pray   for 


PRAYrNG  FOR  OUR  RULERS.       393 

tlieir  rulers.  And  we  do  seriously  call  in  ques- 
tion botli  the  Christianity  and  tlie  patriotism 
of  any  man  that  does  not  habitually  pray  for 
his  country  and  its  rulers.  It  is  the  divinely 
appointed  economy  that  we  should  use  means 
to  obtain  the  divine  blessing.  And  one  of 
those  means  is  prayer.  Without  prayer  to 
God,  we  have  no  right  to  expect  the  divine 
blessing  either  upon  ourselves  or  our  country. 
If  we  call  upon  God,  he  has  promised  to  hear 
us.  But  the  nation  or  people  that  xoill  not  serve 
Mm,  he  will  destroy.  The  liand  of  the  Lord  is 
upon  all  tlieni  for  good  that  seek  him,  hut  his 
power  and  his  wrath  is  against  tliem  that  for- 
sake  him.  Them  that  honor  m^,  saith  God,  I 
will  honor,  and  tliey  that  despise  me,  shall  he 
lightly  esteemed. 

The  man  that  lives  without  prayer  lives  in 
continual  sin  against  his  maker.  And  if  he 
continue  pray erl  ess,  he  cannot  go  to  heaven. 
And  sui'ely,  if  it  is  a  Christian  duty  for  all  men 
to  pray  for  their  rulers,  it  is  the  duty  of  civil 
magistrates  to  pray  for  themselves  and  for  the 
people.  Parents  and  teachers  esteem  it  a  privi- 
17* 


394  PRAYIlSrG    FOR    OUE    EULERS. 

lege  to  pray  for  those  committed  to  tlieir  care. 
Mucli  more  slionld  civil  magistrates  pray  for 
themselves  and  for  those  over  wliom  they  exer- 
cise authority.  And  ivhosoever  shall  call  on  the 
name  of  the  Lord  shall  he  saved. 


XIV. 

CHKISTIAN    SOLDIEES. 

Colonel  Gardiner — Ccfptain  Vicars — Field- 
Marshal  BuxvarroiD — General  Havelock — 
General  Jackson.^ 

We  allude  again  to  Col.  Gardiner,  not  to  give 
any  detailed  account  of  his  life.  This  is  unne- 
cessary, seeing  that  the  history  of  his  life  and 
Christian  character  has  long  been  familiar  to 
the  reading  world.     We  would,  however,  have 

*  The  author  does  not  profess,  of  course,  to  give  anything  like  an 
exhaustive  notice  of  these  distinguished  warriors,  nor  to  exclude 
many  others  from  the  right  of  being  enrolled  in  a  similar  place  in 
Tlie  Church  of  the  Army.  He  has  introduced  these  rather  than 
others,  because  he  was  better  acquainted  with  their  history,  and  also 
because  their  characters  seemed  to  him  to  be  most  fit  illustrations  of 
the  main  jioints  in  hand.  The  religious  opinions  of  our  own  great 
Washington  are  too  well  known  to  need  a  remark.  Indeed,  it  is  be- 
lieved that  all  our  Great  Captains  are  and  have  been  believers  in 
Cliriiitianity,  and  most  of  them  communing  members  in  the  Church 

of  Christ. 

895 


396  CHRISTIAN   SOLDIERS. 

it  distinctly  remembered,  tliat  lie  was  as  well 
known  for  Ms  love  of  country  and  for  valor, 
tested  in  many  a  battle-field,  as  lie  was  for 
piet}-.  He  was  as  brave  and  skilful  in  defend- 
ing virtue  against  vice,  and  the  trutli  of  God 
against  infidelity,  as  lie  was  in  leading  kis  men 
into  tke  thickest  of  the  figkt.  During  ki's  earlier 
years,  he  often  expressed  a  wish  that  it  might 
be  Grod's  will  for  him  to  sacrifice  his  life  in  de- 
fence of  religion  and  of  the  liberties  of  his  coun- 
try. This  prayer  was  answered.  The  last  re- 
cord we  have  of  him,  written  by  himself,  is  in 
the  following  terms :  "  The  enemy  are  advanc- 
ing ;  but  I  trust  in  the  Almighty  God,  who  do- 
eth  whatsoever  he  pleases  in  the  armies  of  hea- 
ven, and  among  the  inhabitants  of  the  earth. 
I  have  OTie  life  to  sacrifice  to  my  country's 
safety,  and  I  shall  not  spare  it."  This  was  only 
the  day  before  he  fell  beneath  the  blow  of  a 
broadsword  in  the  battle  of  Preston  Pans. 
The  sublimest  part  of  his  life,  however,  was  his 
example  of  godliness  amid  the  profaneness  and 
dissipation  of  the  camp.  Of  Captain  Vicars  we 
have  also  spoken,  and  while  we  do  not  think 


CHRISTIAN   SOLDIERS.  397 

his  memoirs  just  tlie  kind  of  a  record  tliat 
miglit  do  the  most  good,  we  do  greatly  admire 
the  man  as  a  Christian  soldier.  His  lofty  cour- 
age, self-denial,  and  diligence  in  doing  good  are 
ever  to  be  remembered.  He  found  time  to  pray 
and  read  the  Bible,  to  visit  the  sick,  attend 
meetings  for  prayer,  and  to  cheer  up  his  men 
amid  the  hardships  and  labors  and  perils  of  the 
camp  as  well  as  of  the  battle.  We  find  him 
wi'iting  thus  to  his  sister :  "  Be  assured  you  will 
feel  far  happier  in  this  world,  even,  by  making 
religion  your  chief  pursuit  and  study,  than  by 
all  the  pleasures  and  gaieties  which  your  young 
heart  may  now  be  longing  after.  I  tell  you 
candidly  and  seriously,  that  I  would  willingly 
part  with  every  earthly  pleasm-e  for  life,  for 
one  hour's  communion  with  Jesus  every  day !" 
And  again :  "  Oh,  that  the  Lord  God  would 
come  among  us  with  a  high  hand  and  with  a 
stretched  out  arm;  that  he  would,  by  the 
mighty  power  of  the  Holy  Ghost,  change  and 
soften  the  hard  hearts  of  those  who  despise  the 
riches  of  his  grace,  and  who  make  a  mock  of 
sin  while  standing  on  the  verge  of  eternity; 


398  CHEISTIAN    SOLDIERS. 

tliat  lie  would  plant  tlie  rose  of  Sliaron  in  all 
its  freshness  and  fulness  in  tlie  ground  of  every 
troubled,  sin-laden  heart."  Such  was  the  heart 
of  the  man,  who  gave  his  own  blankets  to  his 
soldiers,  and  slept  on  leaves,  and,  like  Jacob, 
had  a  stone  for  his  pillow.  Such  was  the 
Christian  soldier,  who  roused  his  little  band  of 
two  hundred  in  the  dead  of  night  to  meet  the 
attack  of  two  thousand  Russians  in  the  trenches, 
by  shouting :  "  Now,  O^th,  up  and  charge  !" 
He  himself  led  the  way,  and  when  a  bayonet 
wound  drew  the  blood  copiously  from  his 
breast,  his  voice  rose  higher  still,  as  he  cried : 
"  Men  of  the  9Yth,  follow  me !"  as  he  leaped 
the  parapet  and  charged  the  enemy.  For  a 
moment  the  moonbeams  fell  on  his  flashing 
sword  as  he  waved  it  for  the  last  time  and  gave 
his  dying  cheer  to  his  men :  "  This  way,  97th !" 
And  he  fell  amidst  his  foes,  but  fell  in  the  arms 
of  victory. 

FLELD-MAESHAL    SUWARROW. 

This   officer   is  the  greatest  general   Russia 
ever  produced,  and  the  most  extraordinary  man 


CHEISTIA]^    SOLDIERS.  399 

of  liis  time.  He  combined  the  hio^liest  talents 
for  war  mth.  tlie  most  extraordinary  devotion. 
He  liad  a  superstitious  influence  over  tlie  minds 
of  liis  soldiers.  His  deeds  in  arms  are  almost 
fabulous,  and  his  manner  of  life  sinmilar.  He 
had  a  philosophical  contempt  for  dress,  and 
might  often  have  been  seen  drilling  his  men  in 
his  shirt  sleeves.  By  exercise,  cold  baths,  and 
frugal  diet,  which  he  always  shared  with  the 
soldiers,  he  kept  himself,  even  to  old  age,  in  a 
vigorous  state  of  health.  He  was  a  rare  exam- 
ple of  temperance.  He  scrupulously  kept  all 
the  fasts  of  the  Greek  Church.  War  and  its 
duties  were  the  whole  occupation  and  diversion 
of  his  life.  He  insj)ired  his  soldiers  with  a 
courage  that  made  them  invincible,  no  matter 
how  great  the  numbers  or  adverse  the  circum- 
stances. He  was  a  man  of  incorruptible  hon- 
esty, immovable  in  his  purposes,  and  inviolable 
in  his  promises.  As  he  shared  all  the  hard- 
ships and  perils  of  his  soldiers,  so  they  never 
refused  to  follow  iiim.  He  could  march  them 
farther,  carry  them  through  greater  fatigue,  and 
make  them  victors  over  gi-eater  odds,  than  any 


400  CHEISTIAX    SOLDIERS. 

man  in  Europe.  Devoutly  religious,  lie  would 
often  stop  his  soldiers  on  their  marcli  for  prayer 
or  exhortation,  and  especially  on  Sundays,  if 
opj)ortunity  offered,  deliv^er  them  a  lecture. 
He  also  obliged  his  captains  to  pray  aloud  be- 
fore their  companies,  and  abused  those  foreign 
officers  who  were  not  acquainted  ^\'ith  the  Rus- 
sian prayers.  To  the  love  of  his  country  he  sa- 
crificed every  other  sentiment,  and  consecrated 
without  reserve  all  the  faculties  of  his  nature. 
So  unbounded  was  the  confidence  of  his  soldiers 
in  his  sanctity  and  caj)acity  to  lead  them,  that 
they  regarded  him  as  the  man  chosen  and  sent 
by  the  Almighty  to  lead  them  to  victory.  Rus- 
sian soldiers  under  liim  never  surrendered, 
though  surrounded  by  the  enemy.  They  died 
embracing  the  image  of  their  saints,  which  was 
attached  as  an  amulet  to  their  necks,  but  never 
surrendered.  Of  Suwarrow  himself  it  was  said, 
he  "was  never  cold,  afraid,  nor  defeated." 
For  this  estimate  of  this  great  field-marshal  of 
Russia,  we  have  relied  mainly  on  Fowler's 
"  Lives  of  the  Sovereigns  of  Russia." 


CHRISTIA?^   SOLDIERS.  401 


GENERAL    IIAVELOCK. 


.Among   the   Indian   heroes   of  the   British 
army,  where  shall  we  iind  a  name  more  honored 
than  that  of  Haveloek,  and  where  shall  we  find 
a  character  more  like  the  Puritan,  God-feariuc 
ironsides  of  Cromwell  ?     A  late  revieAv,  Ly  no 
means  fond  of  evangelical  views,  says  of  him: 
"His  religion  was  no  outward  virtue,  but  a 
deep,  living,  all  pervading  principle,  which  was 
rooted  in  his  very  being,  and  tinged  his  whole 
character.     He  was  one  no  more  ashamed  of 
praying    than   of   fighting;    but   would    sin- 
J3salms  before  all  the  army  with  as  much  cour- 
age as  he  Avould  lead  it  to  victory."     His  were 
the  characteristicts  of  the  true  hero.     An  ear- 
-nest   religious    conviction    united   with   great 
military  zeal  and  skill.     His  piety  in  no  way 
detracted   from    his   military   duties.     In   the 
British  army  there  was  none  more  resolute  or 
steadfast  than  Haveloek.     "And  by  a  happy 
accident,"  says  the  Westminster  Review,  "  there 
was  allotted  to  him  just  such  a  duty  as  his 


402  CHRISTIAN    SOLDIERS. 

soul  loved.  It  was  a  time  of  sore  trial  for 
British  India.  The  rebels  were  in  the  first 
flush  of  success.  Kegiraent  after  regiment  had 
fallen  away  from  our  standard.  The  British 
authority  seemed  to  have  dissolved  all  over 
the  Northwest.  In  the  lower  provinces  there 
were  not  more  than  some  two  thousand  British 
soldiers  to  uphold  our  dominion.  There  was  a 
general  panic  in  Calcutta.  It  was  then  that 
Havelock  was  called  to  the  command  of  the 
troops  proceeding  northward.  The  extraordi- 
naiy  series  of  efforts  by  which  he  retrieved 
our  fortunes,  beat  back  the  torrent  of  revolt, 
^vrouglit  Cjuick  vengeance  upon  the  fiend  of 
Bithoor,  and  finally,  after  nine  victories  gained 
against  armies  numbering  from  ten  to  twenty 
thousand  men,  he  succeeded  in  fighting  his 
way,  in  spite  of  every  obstacle,  to  the  Luck- 
now  Residency,  and  in  averting  its  hourly  im- 
minent fall,  is  a  portion  of  the  history  of  this 
mutiny  most  familiar  to  the  British  public.  In 
all  this  astonishing  enterprise,  pursued  under 
the  burning  sun  of  an  Indian  summer,  the 
great  merit  of  Havelock  is  this,  that  with  un- 


christia:?^  soldiers.  403 

flinching  tenacity  of  purpose,  lie  stuck  to  liis  one 
chief  object — the  relief  of  Lucknow.  From  the 
task  which  he  set  before  himself  at  startino-  he 
neyer  turned  aside.  Onward,  with  iron  stead- 
fastness, he  urged  it  through  all  hazards ;  on- 
^vard,  through  rain,  sun  and  fever;  onward, 
through  countless  liosts  of  a  desperate  enemy, 
^vitll  the  motto — '  Eemember  Ca^\Tipore — Ke- 
mendjer  the  ladies !'  No  knight  of  romance 
strove  more  earnestly  for  the  Holy  Grail — no 
Crusader  more  stubbornly  pursued  his  sacred 
])ilgrimage." 

Ilavelock  waited  long  for  the  work  of  his 
life.  "Toiling  painfully  and  obscurely  for 
nearly  half  a  eontuiy  of  the  best  years  of  his 
lite,,  the  work  came  at  last  to  him  which  he 
Avas  to  do.  He  did  it  and  died.  He  lived  to 
see  the  crowning  of  his  noble  purpose,  but  not 
to  receive  the  full  meed  of  his  country's  appro- 
l)ati(^n.  The  brave  spirit  had  worked  out  its 
l)uny  tenement,  and  sped  to  the  God  of  its 
faithful  service.  Since  the  death  of  Nelson  and 
of  Moore,  never  death  of  any  man  has  excited  in 
England  such  wide  and  deep  sorrow — a  sorrow 


404  CHRISTIAN   SOLDIEES. 

almost   domestic   in    every  English   liome." — 
Westminster  Review  on  Indian  Heroes. 

Haveloclv  was  remarkable  for  liis  diligence, 
sobriety,  strengtli  of  intellect  and  soldierly 
bearing,  as  well  as  for  liis  piety.  When  com- 
pelled to  remain  inactive,  in  the  daily  routine 
of  camp  or  post  duty,  he  spent  his  time  in  the 
study  of  languages,  of  military  science  and  the 
history  of  war,  in  the  discipline  of  his  troops 
and  in  the  religious  instruction  of  the  men 
under  his  charge.  He  devoted  himself  so  suc- 
cessfully to  the  study  of  Oriental  languages 
that  he  became  military  interpreter  in  the 
British  army  in  Persia  and  Burmah.  It  is  ob- 
vious that  one  of  the  great  evils  of  the  military 
service  is  the  idle  time  that  hangs  on  the  hands 
of  young  officers,  at  isolated  or  remote  posts. 
But  it  is  within  their  power  to  turn  all  their 
time  to  advantage.  Havelock  passed  nearly 
half  a  century  in  preparation  for  the  crowning 
events  of  his  life.  Twelve  years  between  the 
Burmese  war  and  the  Affsfhanistan  war,  he 
spent  in  the  daily  routine  of  military  duties. 
But  he  lost  no   time.     For  it  was  then  that 


CHEISTLVN    SOLDIEES.  405 

Oriental  languages  and  the  science  and  his- 
tory of  war,  and  religious  literature  and  the 
work  of  Christian  missions  occupied  his  time. 

Havelock  was  proud  of  his  profession  and 
loved  active  military  service.  The  profile  view 
of  any  such  man  must  therefore  be  manifestly 
unjust.  We  must  take  a  full  face  view,  recon- 
ciling as  well  as  we  can  his  Christian  character 
Avith  his  deeds  as  a  warrior ;  and  to  do  this  we 
have  first  decided  that  the  profession  of  arms 
is  not  in  itself  sinful,  though  we  believe  almost 
all  wars  are  unjustifiable,  wicked  and  unneces- 
sary. But  we  do  not  see  how  a  subaltern  offi- 
cer or  a  private  is  any  more  guilty  for  serving 
in  an  unjustifiable  A\ar  than  the  citizens  who 
pay  taxes  to  support  it.  And  besides,  who  is 
to  decide  on  the  character  of  a  war  ?  Is  every 
private  to  sit  in  judgment  on  the  war  before  he 
consents  to  obey  orders  and  fight?  This  is 
subversive  at  once  of  all  government.  The 
powers  that  be  are  to  be  obeyed  by  Christians 
in  going  to  Avar  as  in  other  things,  exce2:)t 
Avhere  their  commands  are  clearly  contrary  to 
the    commandments   of    God.     So    the    early 


406  CHRISTIAN    SOLDIERS. 

Christians  understood  the  Gospel  precepts  on 
this  subject.  Some  of  the  best  soldiers  in  the 
armies  of  the  pagan  emperor  of  Kome  were 
devout  Christians.  They  considered  it  their 
duty  as  Christians  to  pray  for  them  and  to 
fight  for  the  empire. 

General  Havelock's  greatness  of  character, 
then,  seems  to  us  to  have  consisted  of  his 
strong  common  sense,  vigorous  intellect  and 
abiding  religious  impressions  from  early  youth. 
The  religious  training  of  his  mother  is  seen  in 
all  his  career.  The  child  of  six  years  under 
his  father's  roof  in  Kent  was  father  to  the 
man  and  to  the  hero  dying  in  India.  The  man 
of  sixty  was  seen  in  his  boyhood  as  through  an 
inverted  telescope.  His  military  greatness  was 
not  a  mere  chance.  Nor  was  it  the  growth  of 
an  hour,  but  the  rijje  fruit  of  a  lifetime  of 
severe  study,  of  self-denial,  of  self-government, 
obedience  to  orders,  strict  temperance,  and  of 
arduous  service  for  his  country,  both  in  the 
camp  and  in  the  field.  He  was  himself  an  ex- 
ample of  what  he  wished  his  men  to  be.  A 
most  rigid  disciplinarian  for  the  drill,  and  in 


CHEISTIAN    SOLDIERS.  407 

action  he  led  bis  men  tlirough  the  most  stirring 
scenes  with  the  coolness  and  accuracy  of  a 
parade  diill.  The  foundation  of  his  great  suc- 
cess-was laid  in  the  fearlessness  of  his  course 
and  in  the  open,  honest,  full-heartedness  of  his 
religious  faith.  ''  It  was  not  in  Havelock's  na- 
ture to  hide  his  colors.  His  uniform  did  not 
more  fully  declare  his  profession  as  a  military 
man,  than  did  his  uniform  Christian  .conduct, 
his  position  in  the  church  militant."  "  His  en- 
listment was  as  hearty  under  the  banner  of  the 
Lion  of  the  tril)e  of  Judah  as  under  the  lion  of 
Britain.  He  is  an  illustrious  example,  both 
from  the  lustre  of  his  name  and  the  lustre  of  his 
course,  and  from  the  dark  sky  out  of  which  his 
star  shone  so  steadily  in  its  undimmed,  ever-in- 
creasing brilliance." — Boardman^s  Higher  Life. 
"  Come  and  see  how  a  Christian  can  die.  I 
have  so  ruled  my  life  for  more  than  forty  years, 
that  when  it  came  I  mij^^ht  face  death  without 
fear.  I  die  happy  and  contented.  Thank  God 
for  my  hope  in  the  Saviour.  We  shall  meet  in 
heaven."  "I  am  not  in  the  least  afraid.  To 
die  is  gain.     I  die  happy  and  contented."    And 


408  CHKISTIAN    SOLDIEES. 

his  last  words  were  to  liis  loving  son,  wlio  liad 
shared  with  him  the  perils  of  the  battle-field, 
"  Come,"  said,  he,  "  come,  my  son,  and  see  how 
a  Christian  can  die." 

Such  is  the  end  of  an  uj^right  and  pious  man. 
In  death  tranquil,  confident,  hopeful,  joyous. 
Such  is  the  end  of  those  that  live  a  life  of  faith 
upon  the  son  of  God,  rejoicing  in  Christ  Jesus, 
but  without  any  confidence  in  the  flesh. 


GENERAL    JACKSON. 
"  There  gleams  a  coronet  of  light  around  our  hero's  brow." 

But  our  sketch  would  be  sadly  defective 
without  a  reference  to  General  Jackson.  Pliny, 
in  his  letter  to  Atrius  Clemens,  says  that  he 
had  "  an  op2:)ortunity  to  look  into  Euphrates, 
the  philosopher,  being  frequently  at  his  house, 
and  that  he  knew  him  to  be  a  shining  example 
of  polite  learning."  It  was  our  privilege  for  a 
considerable  time  to  know  General  Jackson,  and 
to  be  often  as  guest  and  pastor  in  his  hospitable 
mansion,  and  even  share  his  own  private  cham- 


CHRISTIAN    SOLDIERS.  409 

ber  wlieii  his  house  ^vas  crowded  with  visitors 
and  strangers.  We  had  the  best  possible 
opportunities  "to  look  into  his  character"  and 
know  his  inmost  heart.  We  have  heard  him 
talk  in  many  a  most  unguarded  moment,  anel 
when  under  great  excitement,  and  when  he 
was  without  any  possible  motive  for  conceal- 
ment, or  for  acting  a  pai-t.  And  it  is  our 
deliberate  judgment,  that  he  was  a  truly  won- 
derful man.  We  believe  that  he  was  one  of 
the  noblest  and  purest  patriots  that  ever  lived. 
Horace  Walpole's  canon,  that  every  man  had 
his  price,  altogether  failed  in  regard  to  him. 
He  was  incorruptible.  He  possessed  both  phy- 
sical and  moral  courage  in  an  eminent  degree. 
Perhaps  his  moral  courage  was  even  more 
remarkable  than  his  physical  courage.  Moral 
courage  like  his  is  certainly  very  rare.  His 
admiration  for  it  was  unbounded.  Repeatedly 
have  we  heard  him  at  his  own  table  or  fireside 
sketch  briefly,  but  with  singular  comprehension 
and  insiglit  into  character,  living  men,  and 
after  summing  up  the  salient  points,  say,  "  but 
he   is   not   to   be    trusted.     He    lacks    moral 

18 


410  CHEISTIAN    SOLDIEES. 

courage."  Many  of  these  sketclies  were  true 
propliecies,  as  the  history  of  subsequent  times 
has  verified.  The  intellectual  powers  of  Gene- 
ral Jackson  have  not  been  ]3roperly  ap^^reciated. 
He  was  a  man  of  more  intellectual  culture,  had 
a  more  extensive  knowledge  of  books  and  of  the 
history  of  the  world,  and  a  greater  reach  of  mind 
than  has  been  generally  supposed.  His  instincts 
were  better  than  most  men's  reasoning  powers. 
His  career  as  a  laivyer,  a  jndge,  and  a  member 
of  Congress,  is  proof  of  respectable  attain- 
ments. We  have  seen  many  of  his  letters,  and 
still  have  some  written  by  his  own  hand,  that 
are  well  written  in  every  respect.  And  surely 
nature  never  j)resented  the  world  with  a  more 
perfect  sj)ecimen  of  the  high-toned  gentleman 
in  his  own  house  and  among  his  neighbors. 
The  errors  of  his  youth  were  the  errors  of  his 
day,  of  his  times,  and  of  the  best  society  in 
the  country.  Though  born  to  be  an  Agamem- 
non— a  king  among  men — an  iron  man,  and 
the  bravest  of  the  brave,  he  Avas  nevertheless 
as  easily  influenced  by  his  friends  as  a  child. 
Holding   in    perfect   contempt   the   recklessly 


CHRISTIAN   SOLDIEES.  411 

ambitious  and  the  self-seeking,  he  seemed  to 
think  others  were  as  honest  as  himself.  Per- 
haps indeed  the  weakest  point  in  his  character 
was  his  yielding  to  the  importunities  of  his 
friends  in  whose  moral  courage  and  princi- 
ples he  reposed  implicit  confidence.  Not  a  few 
of  his  sorest  trials  arose  from  his  attempt,  like 
Ajax,  to  cover  his  friends  Avith  his  own  shield. 
But  it  is  especially  in  reference  to  his  ster- 
ling honesty  and  belief  in  Christianity,  and  his 
professed  faith  in  Christ,  that  we  desire  to 
consider  him  in  this  place.  Being  of  a  Scotch- 
Irish  family,  he  was  early  taught  the  West- 
minster Catecliism,  Watts'  Psalms  and  Hymns, 
and  to  read  the  Holy  Scriptures,  and  to  reve- 
rence the  Lord's  Day,  and  to  respect  ministers 
of  the  Gospel.  And  even  in  those  periods  of 
his  life,  when  it  might  be  thought  that  he  had 
forgotten  all  these  things,  there  is  abundance 
of  proof  that  he  never  ceased  to  feel  their 
influence.  He  cherished  the  j^rofoundest  reve- 
rence for  his  mother  and  the  most  ardent  love 
for  his  Avife,  to  the  day  of  his  death.  The  copy 
of  Watts'  Psalms  and  Hymns  used  by  his  A\-ife 


412  CHi^ISTIAN    SOLDIERS. 

he  kej^t  under  his  23illow  to  his  death,  and  wore 
her  miniature  next  liis  heart.     After  the  expi- 
ration of  his  last  term  as  Chief  Magistrate,  he 
made  a  public  profession  of  his  faith  in  Christ 
and  became  a  member  of  the  Old  School  Pres- 
byterian  church  at  the   Hermitage.      It  was 
then  that  we  served  him  as  Pastor,  and  often 
administered  the  Lord's  Supper  to  him.     And 
never  shall  we  forget  his  reverent  and  pious 
demeanor    in   the   sanctuary.      In  mid-winter, 
when  the  ground  and  the  suiTOunding  forests 
were  all  covered  with  ice  or  snow,  we  have 
often  gone  to  the  house  of  worship  and  found 
no  one  there  but  General  Jackson  and  his  ser- 
vant-man.    On  such  occasions  he  was  usually 
seated  near  the  fire,  superintending  the  heating 
and  arranging  of  the  audience  room,  so  as  to 
have  it  as  comfortable  as  possible  w^hen   the 
congregation    should    assemble.       His    white 
craped  hat  and  well  known  figure  are  vivid  in 
our  memory ;   but  especially  his  attendance  at 
the  Lord's  Supper.     It  was  then  that  he  was 
seen  leaning  on  his  stafi",  and  supported  by  his 
adopted  son's  wife,  whom  he  loved  as  tenderly 


CHRISTIAIT    SOLDIERS.  413 

as  if  she  were  his  own  child,  coming  up  to  the 
communion  table,  which  was  set  before  the 
pulpit  in  the  aisle  as  in  olden  times,  literally 
bathed  in  tears.  And  surely,  if  the  great 
apostle  to  the  Gentiles  could  confess  that  he 
preached  the  Gospel  and  wrote  his  epistles 
"  with  many  tears,"  it  should  not  be  considered 
unmanly  or  weak  for  such  a  man  as  General 
Jackson  to  partake  of  the  holy  communion 
w4th  "  many  tears."  Still  it  was  a  sight  that 
we  ourselves  could  scarcely  bear,  to  see  those 
eyes,  that  never  quailed  before  his  country's 
foes,  melted  into  tears  in  view  of  the  sufferings 
of  the  Son  of  God,  and  the  divine  forgiveness 
shown  to  us  as  sinners  through  him.  We  do 
not  doubt  the  genuineness  of  his  piety. 

An  interesting  sketch  of  General  Jackson, 
compiled  chiefly  from  his  own  private  letters  to 
his  friends,  was  read  some  years  ago  by  an 
accomplished,  learned  and  eloquent  gentleman^ 
to  the  New  Orleans  Academy  of  Sciences.  It 
was  published  by  the  special  permission  of  the 
Academy,  but  has  not  had,  we  fear,  the  circu- 
lation its  merits  richly  deserve.     The  author  is 


414  .CHEISTIAN    SOLDIEES. 

Hon.  Cliarles  Gayarre,  well  known  for  some 
able  and  valuable  contributions  to  tlie  history 
of  Louisiana. 

These  letters  effectually  silence  the  charges 
so  long  and  so  often  made  against  General 
Jackson,  that  he  was  narrow-minded  and  given 
to  unreasonable  prejudices,  and  a  rough,  aus- 
tere man,  and  yet  loose  in  his  ideas  of  morals 
and  of  Christian  duties.  No  charges  could 
have  been  farther  from  the  truth.  No  more 
high-toned,  or  more  noble  and  patriotic  senti- 
ments can  be  found  than  are  breathed  in  his 
numerous  j^rivate  letters.  Nor  could  any  man 
have  a  more  orthodox  faith  in  the  Bible,  and 
in  its  moralities,  than  he.  We  fear  there  are 
few  of  the  politicians  and  statesmen  of  our 
day  who  can  say,  as  he  did :  "  I  never  have 
seen  an  occasion  where  candor  and  truth  were 
not  j)roper." 

Our  estimate  of  General  Jackson's  character 
may  be  summed  up  in  a  few  words,  and  to  this 
effect:  He  possessed  a  determination  of  will 
and  a  degi^ee  of  courage  as  great,  or  greater, 
than  Napoleon  the  First,  Julius  Caesar  or  Han- 


CHRISTIAN    SOLDIERS.  415 

nibal  ever  liad.  And  for  energy,  and  fixedness 
and  loftiness  of  pm-pose,  and  perseverance,  lie 
never  had  a  superior.  His  greatness  lies  in 
the  strength  and  purity  of  his  character.  As 
Judge  Gayiirre  lias  tersely  said,  "  His  energy 
\va9»  indomitable  in  the  lield  and  in  the  Cabi- 
net, and  his  thorough  honesty  of  pm-pose  AViis 
proof  against  all  temptation,  and  which  never 
permitted  him  to  hesitate  or  to  halt  in  his  march. 
His  intellect  was  of  a  sound  texture.  It  was 
compact  and  strong ;  it  was  gifted  with  quick 
perception  and  decision,  with  superior  discrim- 
ination and  judgment.  It  Avas  irresistible, 
like  the  club  of  Hercules  within  arm's 
length." 

The  memoirs,  lives  and  eulogies  of  General 
Jackson  that  have  fallen  under  our  observation 
fail,  singularly  fail,  to  come  up  to  his  full  mea- 
sure. Some  even  of  the  most  elaborate  will 
appeal*  to  those  who  kncAv  the  man  and  the 
Christian  as  he  was,  kind,  truthfid,  brave,  hon- 
est, confiding  and  benevolent,  as  mere  carica- 
tures. It  usually  falls  to  men  of  great  streno^th 
and  positiveness  of  character,  to  have  stron^^ 


416  CHRISTIAN    SOLDIEES. 

friends  and  bitter  enemies.  And  hence  tlie 
descrij)tions  given  of  sucli  men  will  be  the  re- 
verse of  each  other,  and  neither  exactly  true. 
This  arises  from  the  blind  partiality  of  friends, 
and  the  unreasonable  animosity  of  enemies. 
By  the  first  they  are  painted  gods,  by  the  lat- 
ter devils ;  and  yet  they  are  neither  gods  nor 
devils,  but  human  beings,  situate  between  the 
two  extremes. 

Mr.  Cobbett,  who  was  himself  a  remarkable 
man,  and  a  good  judge  of  character,  in  his  de- 
lineations of  the  life  of  General  Jackson,  de- 
clares that,  in  his  judgment,  he  was  "  the  brav- 
est and  the  greatest  man  living,  or  that  had 
ever  lived  in  this  world,  so  far  as  my  know- 
ledge extends."  If  we  are  to  measure  the 
greatness  of  names  by  the  hold  they  have  had 
and  still  have  u2:)on  the  public  heart,  and  the 
influence  they  have  had  and  still  have  in  mold- 
ing the  political  institutions  of  the  country,  it 
is  beyond  controversy,  that  American  history 
up  to  the  present  3^ear  has  had  no  greater  name 
than  that  of  Andrew  Jackson.  And  in  dis- 
tant generations,  we  believe,  the  United  States 


CIirjSTIAN    SOLDIEES.  41 Y 

will  seem  to  have  had  but  two  Presidents, 
WASHEsrGTON  and  JACKSOisr.  Mr.  Polk's  admi- 
nistration was  one  of  the  ablest  and  most  suc- 
cessful in  the  history  of  our  country;  it  was 
however  but  little  more  than  the  supplement 
or  sequel  to  the  life  of  General  Jackson,  and 
of  the  present  and  the  living  we  now  say  no- 
thing. The  time  has  not  fully  come  even  for 
wi'iting  the  life  of  General  Jackson.  .  The 
ashes  of  partisan  strife  are  yet  too  warm  under 
our  feet.  Justice  has  not  yet  been  done  to  his 
lofty  character.  Two  New  Englanders,  John 
Quincy  Adams  and  George  Bancroft,  seem 
to  us  to  have  appreciated  his  true  character 
more  fully  than  any  other  contemporaries. 
Mr.'  Lawson's  lines  addressed  to  him  on  leaving 
Washington  for  the  Hermitage  are  beautiful 
and  appropriate : 

"  Come,  stand  the  nearest  to  tliy  country's  sire, 
Thou  fearless  man  of  uncorrupted  heart, 
Well  worthy  undivided  praise  thou  art, 
And  'twill  be  tiiine  when  slumbers  partly  ire." 
«  *  *  » 

"  Thy  worth  shall  with  thy  country's  name  endure 
And- greener  grow  thy  fame  through  every  coming  year." 
18* 


418  ^  CHRISTIAN    SOLDIERS. 


We  conclude  tliis  sketch  witli  a  few  selec- 
tions that  will  make  tlie  reader  somewhat  bet- 
ter acquainted  with  General  Jackson's  religious 
sentiments  and  habits.  His  religious  convic- 
tions were  clear  and  strong  and  abiding. 
They  ran  through  the  whole  of  his  life  from 
earliest  youth,  strengthening  to  the  day  of  his 
death.  Like  General  Washington,  he  was  re- 
markable for  his  pious  allusions  to  an  all-wise 
and  overruling  Providence.  The  heaviest  be- 
reavements and  sorest  trials  of  his  life,  he 
regarded  as  the  dispensations  of  ''■  a  kind  and 
benevolent  Providence."  In  a  much  more 
pious  and  modest  frame  of  mind,  than  character- 
ized Alexander  and  Caesar,  or  even  the  great 
Napoleon,  he  confided  in  his  propitious  star,  or 
guiding  angel.  He  seemed  to  feel  that  he  had 
"  a  calling  to  fulfill " — a  high  destiny  to  work 
out  for  his  country  and  generation.  In  no 
sense  a  pharisee  or  a  fanatic,  he  was  remarka- 
ble for  alluding  to  the  assistance  he  had 
received  from  Providence.  On  one  occasion, 
he  said :  "  For  thirty-five  years  before  my  elec- 
tion to  the  Presidency,  I  read  at  least  three 


CHRISTIAN    SOLDIERS.  419 


chapters  of  the  Bible  every  day."  Again: 
"  The  Bible  is  true.  The  principles  and  sta- 
tutes of  that  holy  work  have  been  the  rule 
of  my  life,  and  I  have  tried  to  conform  to  its 
spirit  as  near  as  possible.  Upon  that  sacred 
volume  I  rest  my  hope  for  eternal  salvation, 
throuo;h  the  merits  and  blood  of  our  blessed 
Lord  and  Saviour,  Jesus  Christ." 

In  speaking  of  the  death  of  one  of  his 
friends,  we  find  his  affectionate  and  pious  feel- 
ings gushing  out  in  the  follomng  style :  "  I 
have  met  with  a  great  bereavement.  I  have 
lost  my  friend.  He  was  my  steadfast  friend  ; 
pure,  upright,  and  an  honest  man,  but  a  kind 
Providence  has  removed  him  from  me  to  a  hap- 
pier clime  than  this.  I  will  soon  follow  him, 
when  I  hope  to  meet  with  him  in  the  realms 
of  bliss,  where  the  wicked  cease  to  trouble  and 
the  weary  are  at  rest."  Again :  "  I  thank  you 
and  your  amiable  family  for  the  interest  you 
take  in  my  health  and  life.  A  kind  and  bene- 
volent Providence  has  thus  far  prolonged  my 
existence  here  below,  regardless  of  the  wishes 
of  my  enemies.     How  much  longer  it  may  be 


420  CHRISTIAN    SOLDIEES. 


liis  gracious  will  to  prolong  my  days,  God 
knowetb.  I  await  patiently  liis  call,  always 
ready  to  say,  '  tlie  Lord's  will  be  done !'  " 
And  yet  again :  "  My  own  laealtli  is  not  im- 
23roved.  I  am  suffering  under  great  debility 
and  shortness  of  breatli,  but  submitting  to  tlie 
Lord's  Avill  witL.  calmness  and  resignation." 

It  was  his  habit  to  keep  the  Lord's  day  as  a 
day  of  rest  and  for  religious  service.  If  he  had 
company — as  he  almost  always  had — still  he 
would  attend  public  worship  as  long  as  he  was 
able  to  go.  Sabbath  morning,  he  informed  his 
guests,  that  it  was  "  his  custom  to  go  to  church, 
and  that  he  would  be  haj^py  to  have  their  com- 
pany, and  that  carriages  and  horses  would  be 
at  their  service.  But,  ladies  and  gentlemen, 
you  will  please  do  as  you  like  in  my  house. 
The  parlor  and  library  are  at  your  disposal,  if 
you  do  not  wish  to  go  to  church,  but  you  must 
excuse  me." 

The  first  item  in  General  Jackson's  will  is 
in  these  words :  "  I  bequeath  my  body  to 
the  dust  whence  it  came,  and  my  soul  to  God 
who  gave  it,  hoping  for  a  happy  immortality 


CHRISTIAN    SOLDIERS.     '  421 

tlirougli  the  atoning  merits  of  our  Lord  Jesus 
Christ,  the  Saviour  of  the  world." 

On  receiving  the  communion  a  few  days  be- 
fore his  death,  he  said  he  was  "  ready  for  the 
final  summons.  Death  has  no  terrors  for  me. 
When  I  have  suffered  sufficiently,  the  Lord 
will  take  me  to  himself;  but  what  are  my  suf- 
ferings compared  with  those  of  the  blessed  Sa- 
viour, who  died  on  the  accursed  tree  for  me  ? 
Mine  are  nothino;." 

Dr.  Esselman,  of  Nashville,  his  physician  in 
his  last  sickness,  gives  the  following  picture 
of  closing  scenes :  "  In  a  few  seconds  reaction 
took  place,  and  he  became  conscious,  and  raised 
his  eyes,  and  said :  *  My  dear  children,  do  not 
grieve  for  me ;  it  is  true  I  am  going  to  leave 
you ;  I  am  well  aware  of  my  situation ;  I  have 
suffered  much  bodily  pain,  but  my  sufferings 
are  but  as  nothing  compared  with  that  which 
our  blessed  Saviour  endured  uj)on  that  accursed 
cross,  that  we  might  all  be  saved  who  put  their 
trust  in  him.'  He  first  addressed  Mrs.  Jackson 
(his  daughter-in-law),  and  took  leave  of  her, 
reminding  her  of  her  tender  kindness  mani- 


422  CIIEISTIAN    SOLDIERS. 

fested  toward  liim  at  all  times,  and  especially 
during  his  protracted  illness.  He  next  took 
leave  of  Mrs.  Adams  (a  widowed  sister  of  Mrs. 
Jackson,  wlio  had  l^een  a  member  of  the  general's 
family  for  several  years)  in  the  most  kind  and 
affectionate  manner,  reminding  lier  also  of  lier 
tender  devotion  toward  him  during  his  illness. 
He  next  took  leave  of  his  adopted  son  in  the 
most  affectionate  and  devoted  manner.  He 
next  took  leave  of  his  grandchildren  and  the 
children  of  Mrs.  Adams.  He  kissed  and 
blessed  them  in  a  manner  so  touchingly  im- 
pressive that  I  have  no  language  that  can  do 
this  scene  justice.  He  discovered  that  there 
were  two  of  the  boys  absent — one  of  his  grand- 
sons and  one  of  Mrs.  Adams'.  He  inquired  for 
them.  He  was  informed  that  they  were  at  the 
chapel,  attending  Sunday  school.  He  desired 
that  they  should  be  sent  for.  As  soon  as  they 
came,  he  kissed  and  blessed  them  also,  as  he 
had  done  to  those  with  him.  By  this  time, 
most  of  his  servants  had  collected  in  his  room 
or  at  the  windows.  When  he  had  taken  leave 
of  them  all,  he  delivered  one  of  the  most  im- 


CHRISTIAN    SOLDIEES.  423 

pressive  lectures  on  the  subject  of  religion  tliat 
I  liave  ever  heard.  He  sjDoke  for  nearly  half 
an  hour,  and  apparently  with  the  power  of 
inspiration ;  for  he  spoke  with  calmness,  with 
strength,  and,  indeed,  with  animation.  I  regret 
exceedingly  that  there  was  no  one  present  who 
could  have  noted  down  his  precise  words.  In 
conclusion,  he  said:  'My  dear  children,  and 
friends,  and  servants,  I  hope  and  trust  to  meet 
you  all  in  heaven,  both  white  and  black.'  The 
last  sentence  he  repeated — 'both  white  and 
black,'  looking  at  them  with  the  teuderest  soli- 
citude. With  these  words  he  ceased  to  speak, 
but  fixed  his  eyes  on  his  granddaughter,  Rachel 
Jackson  (who  bears  the  name  of  his  own  be- 
loved wife),  for  several  seconds.  What  was 
passing  through  his  mind  at  that  moment  I 
will  not  pretend  to  say ;  but  it  did  appear  to 
me  that  he  was  invoking  the  blessings  of 
heaven  to  rest  upon  her." 

The  closing  scene  is  thus  described  in  Par- 
ton's  Life:  "Where  is  my  daughter  and  Ma- 
rian? God  will  take  care  of  you  for  me.  I 
am  my  God's.     I  belong  to  Him.     I  go  but  a 


424  CIIEISTIAN    SOLDIERS 

short  time  l3efore  you,  and  I  want  to  meet  you 
all,  white  and  black,  in  heaven."  His  last 
words  were:  "Be  good  children,  and  we  will 
all  meet  in  heaven."  He  died  without  a  strug- 
gle or  a  pang,  and  his  countenance  seemed  to 
say,  I  am  gone  upward,  follow  me.  He  was 
great  and  just  in  life,  calm  and  resigned  in 
death. 

"  Know  we  not  our  dead  are  looking 
Downward  with  a  sad  surprise  ; 
All  our  strifes  of  words  rebuking 
With  their  mild  and  loving  eyes  ? 
Shall  we  grieve  these  holy  angels,  shall  we  cloud  these  blessed  skies  ? 
Let  us  draw  their  mantle  o'er  us 

Which  have  fallen  in  our  way ; 
Let  us  do  the  work  before  us, 
Cheerily,  bravely,  while  we  may, 
Ere  the  long  night  silence  cometh,  and  with  us  it  is  not  day." 


XV. 


THE    AEMY    OF   THE   DEAD    STILL    SPEAKTNG. 

"  Pigmies  are  pigmies  still,  though  perched  on  alps; 
And  pyramids  are  pyramids  in  vales. 
Each  man  makes  his  own  stature,  builds  himself: 
Virtue  alone  outbuilds  the  pyramids ; 
Her  monuments  shall  last,  when  Egypt's  fall — 
'Tis  moral  grandeur  makes  the  mighty  man." 

Young. 

In  giving .  some  brief  sketches  in  former 
numbers  of  tlie  "Cliurcli  in  tlie  Army,"  we 
have  not  been  speaking  of  the  Armenian 
Church,  nor  of  the  Greek  Church,  nor  of  the 
Church  of  Rome,  nor  of  England  nor  of  Scot- 
land, nor  of  any  one  branch,  sect  of  denomina- 
tion of  Christians,  but  of  the  Chuech  of  the 
LIVING  God.  It  is  not  confined  to  one  nation. 
Its  members  are  gathered  out  of  every  nation, 
kindred  and  tongue.  It  "is  the  kingdom  of 
the  Lord  Jesus  Christ,  the  house  and  family  of 
God."     The  holy  Catholic  or  Universal  Church 

425 


426       AEMY    OF   THE   DEAD    STILL    SPEAKING. 

consists  of  the  wliole  number  of  tlie  saved.  It 
is  the  spouse,  the  body,  the  fullness  of  Christ, 
who  filleth  all  in  all.  "  There  is  no  other  head 
of  the  Church,  but  the  Lord  Jesus  Christ." 
And  there  is  but  one  true  catholic  Church, 
There  can  be  but  one,  though  its  members  may 
be,  and  are,  called  out  of  many  nations  and 
countries,  and  are  known  by  many  different 
names,  but  are  all  branches  of  the  same  holy 
catholic  Church.  Adam  and  Eve  were  mem- 
bers of  this  Church.  It  has  existed  through  all 
ages,  even  when  and  where  there  was  as  yet 
neither  altar,  nor  ark,  nor  tabernacle,  nor  cir- 
cumcision, nor  passover,  nor  temple. 

"  One  family  we  dwell  in  Him, 

One  church  above,  beneath  : 
Though  now  divided  by  the  stream, 

The  narrow  stream  of  death. 
Let  saints  below  his  praises  sing. 

With  those  to  glory  gone  ; 
For  all  the  servants  of  our  King, 

In  heaven  and  earth  are  one." 

It  is  obvious  that  Providence  has  intended 
every  age  and  generation  to  exert  an  influence 


ARMY    OF   THE    DEAD    STILL    SPEAKING.       427 

upon  tliose  that  follow,  and  that  this  connec- 
tion shall  continue  more  or  less  directly  to  the 
end  of  time.  iS^or  are  individuals  lost  in  this 
action.  All  persons  are  not  equal  in  influence 
neither  living  nor  dead ;  but  Providence  has 
assigned  to  every  man  his  place  in  the  universe 
and  the  universe  has  need  of  him — has  claims 
upon  him  to  serve  his  Maker  and  his  fellow- 
creatures. 

Our  aim. throughout  these  pages  has  been  to 
awaken  in  the  hearts  of  our  young  countr}'men 
the  idea  that  they  may  make  "  the  best  of  both 
worlds"  even  as  soldiers,  and  that  instead  of 
being  excused  from  the  duties,  or  denied  the 
privileges  and  joys  of  religion,  because  they 
are  soldiers,  it  is  their  duty  to  aim  at  eminence 
in  piety  in  spite  of  the  disadvantages  or  diffi- 
culties that  may  be  in  their  way.  We  would 
have  them  remember  that  the  great  heroes  and 
warriors,  in  fact  all  the  great  men  of  antiquity, 
were  deeply  pious  after  the  religion  of  their 
age  and  country.  Their  wars  were  declared, 
armies  marched  and  battles  fous^ht  in  answer 
to   oracles,   and   after    sacrifices   and   prayers. 


428       AEMY    OF   THE   DEAD    STILL    SPEAKHSTG-. 

One  of  the  finest  passages  in  tlie  Iliad  is  that 
one  of  the  third  book  which  describes  the  sacri- 
fices and  prayers  preparatory  for  the  battle  be- 
tween Paris  and  Menelaiis.  The  prayers  oftei'ed 
by  the  aged  Priam  and  the  aged  warriors  over 
the  sacrifices,  and  their  submission  of  the  fate 
of  the  day  to  the  gods  above,  saying  as  old 
Priam  did  when  he  leaves  the  field  unable  to 
view  the  combat  of  his  son : 

"  Whose  arms  shall  conquer,  and  what  prince  shall  fall, 
Heav'n  only  knows,  for  heaven  disposes  all." 

And  in  the  midst  of  the  fight,  after  he  had 
received  Paris'  first  blow  from  his  lance — 

"  Atrides  then  his  raassy  lance  prepares 
In  act  to  throw,  but  first  ■prefers  his  prayers.^'' 

No  one  can  read  Homer  without  observing 
that  his  counsellors  and  warriors  are  wise  and 
brave,  because  of  the  assistance  of  some  divin- 
ity. This  was  true  both  of  Trojans  and  Greeks. 
The  gallant  exploits  of  Hector  are  the  fruits 
of  his  piety.  He  had  never  been  victorious 
but  for  the  favor  of  Jove.     And  it  was  Pallas 


ARMY    OF   THE    DEAD    STILL    SPEAKING.       429 

that  warmed  Diomecl's  bosom,  and  breathed 
into  his  soul  the  power  of  lofty  doing.  And 
Pallas,  in  selecting  her  agent  to  wound  Mene- 
lalis,  chooses  one  renowned  for  strength, 
although  we  might  suj^jiose  a  goddess  could 
disable  or  kill  a  mortal  by  a  weaker  instru- 
ment. But  as  Plutarch  has  well  shown  in  his 
treatise  on  the  Pythian  oracle.  Homer  does  not 
make  the  gods  use  all  sorts  of  persons  indiffer- 
ently as  their  agents  or  as  the  secondary  means 
of  working  out  their  designs,  but  each  one 
according  to  the  powers  he  has  by  nature 
and  art.  If  Minerva's  wish  is  to  persuade 
the  Greeks,  she  employs  Ulysses, 

"  Great  in  the  council,  glorious  in  the  field." 

Whose  elocution  flowed,  "soft  as  the  fleeces  of  descending  snows," 
"  Who  spoke  no  more  than  just  the  thing  he  ought." 

— //.  iii.   278,  283. 

And  when  she  would  conquer  Diomed,  and 
when  she  wishes  to  make  the  Trojans  dissolve 
the  league  by  beginning  the  fight  after  the 
truce  in  which  Paris  and  Menelatis  had  fought, 
she  selects  not  a  Trojan,  for  Paris  was  not 
beloved   h\   his   subjects.      They   were   quite 


430       AEMY    OF   THE   DEAD    STILL    SPEAKINa. 

willing  to  do  him  an  ill  turn.  Slie  therefore 
goes  among  Priam's  allies  and  selects  Panda- 
rus,  who  belonged  to  a  nation  noted  for  per- 
fidiousness,  and  his  own  soul  was  so  avaricious 
that  he  was  willing  to  accept  any  service  that 
would  increase  his  gold.  He  left  his  horses 
and  chariots  at  home  when  he  came  to  the  war 
lest  he  should  lose  them,  or  for  fear  of  the 
expense  of  kee23ing  them.  Minerva  rightly 
judged  that  a  man  so  avaricious  would  be  a  fit 
instrument  of  any  treachery.  And  so  palpable 
is  this  that  it  may  be  regarded  as  a  divine  rule 
that  there  is  for  and  in  every  individual  a  life 
plan  for  the  full  development  of  which  he  is 
made  capable.  God  and  evil  sj)irits  always 
select  fit  agents.  Judas  was  not  more  fit  for 
his  work  than  was  Paul  for  his.  If  martial 
deeds  are  to  be  done,  David  is  the  man  after 
God's  own  heart  for  the  work.  If  the  way  of 
the  Lord  is  to  be  prepared  by  a  bold  reformer, 
John  the  Baptist  is  sent  in  the  S23irit  and  power 
of  old  Elijah.  Alexander  the  Great  nursed 
his  desire  to  make  himself  the  conqueror  of  the 
world  by  anointing  the  tomb  of  Achilles.     Ilis 


AEMY    OF   THE   DEAD    STILL    SPEAKING.       431 

ambition  for  military  glory  was  inflamed  still 
more  hy  a  visit  subsequently  to  the  grave  of 
Cyrus  the  Great.  This,  however,  was  but  the 
development  of  his  education.  The  seed  was 
sown  in  his  heart  by  his  great  teacher,  Aris- 
totle, who  early  and  thoroughly  acquainted 
him  with  the  works  of  Homer.  He  revised 
and  corrected  a  coiij  of  the  "  Iliad "  for  his 
pupil's  use.  Alexander  greatly  admired  this 
work.  He  called  it  the  "  best  provision  for  a 
warrior."  He  carried  the  "  Iliad "  with  him 
and  read  it  every  day.  It  is  said  he  never  laid 
down  at  night  without  reading  some  passage 
of  it,  and  then  placed  it  with  his  sword  under 
his  pillow.  Now,  if  one  of  the  greatest  heroes 
of  the  world  regarded  the  "  Iliad  "  as  the  best 
book  to  prepare  a  man  for  martial  deeds,  mucli 
more  may  we  recommend  the  Word  of  God  as 
the  best,  and  indeed  the  only  book  to  teach  us 
how  to  fight  the  great  battles  of  life,  whether 
in  courts  or  camps,  on  farms  or  fields  of  car- 
nage, in  shops  or  senates.  And  as  Alexander 
was  inspired  by  the  "  Iliad,"  so  should  we 
drink  deep  from  the  living  fountain  of  truth. 


432       AEMY    OF   THE   DEAD    STILL    SPEAKING. 

If  he  kept  the  "  Iliad  "  near  him  day  and  night, 
much  more  should  Christian  soldiers  make  the 
Bible  their  constant  companion.  It  teaches  us 
our  duty  to  God  and  our  fellow  men — teaches 
us  how  to  live  and  how  to  die,  so  that  we  may 
rise  to  glory,  honor  and  immortality  at  the 
resurrection  of  the  just. 

1.  From  the  cases  that  have  passed  in  review 
before  us,  we  see  that  eminent  military  attri- 
hutes  and  serviced  are  not  inconsistent  ivith 
the  most  ardent  social  and  domestic  attachments. 
The  Centurion  of  Capernaum,  and  Cornelius 
the  Centurion  of  Cesarea,  and  Washington, 
Jackson,  and  Havelock,  are  as  well  known  for 
their  |)urity  of  character  in  their  family  rela- 
tions and  for  their  domestic  attachments  as  for 
their  achievements  on  the  battle-field.  Absence 
from  home  and  dwelling  long  in  camps  wrought 
no  estrangement  of  feeling  in  their  households. 
Havelock,  in  his  solitary  and  perilous  posts  on 
the  Ganges  or  the  Jumna,  never  forgot  his  wife 
and  children  on  the  Rhine.  None  on  earth 
were  so  dear  to  him  as  those  that  dwelt  in 
Bonn,  and  waited  for  every  mail  from  India, 


AR]\[Y    OF   THE   DEAD    STILL    SPEAKING.       433 

and  not  in  vain,  for  missives  of  love.  And 
General  Jackson's  ardent  attacliment  to  liis 
wife,  and  reverence  for  liis  motlier's  memory, 
is  proverbial.  Not  long  before  liis  death,  lie 
said  :  "  Heaven  will  be  no  heaven  for  me,  if  I 
do  not  meet  my  wife  there."  No  man  loved 
little  children  more  fervently,  nor  enjoyed  the 
bliss  of  the  family  circle  with  greater  satisfac- 
tion. He  never,  seemed  more  happy  than  with 
one  of  the  little  ones  of  his  household  on  his 
knee,  or  in  his  arms.  His  favorite  recreation, 
as  long  as  he  was  able  to  mount  his  horse,  was 
to  take  one  of  the  little  children  l)efore  him  on 
the  saddle  and  ride  over  his  farm. 

Now  what  such  men  as  Vicai-s,  Hammond, 
Jackson  and  Havelock  have  done,  others  should 
imitate.  Indeed  it  seems  to  be  a  law  of  our 
natm*e,  that  great  men  who  are  loving  and 
pure,  tender  and  affectionate  at  home,  arc  as 
bold  and  fearless  as  lions  abroad  or  in  the 
defence  of  their  country  and  the  inmates  of 
their  homes.  The  names  we  have  given  prove 
the  possibility  and  illustrate  the  imperative 
duty  of  maintaining  religious  principles  in  the 

19 


434      AEMY    OF   THE   DEAD    STILL   SPEAKING. 

camp  as  well  as  at  home,  and  show  tliat  sol- 
diers should  preserve  the  conjugal  and  parental 
relations  untarnished  even  to  the  ends  of  the 
earth,  or  the  utmost  bounds  of  the  ocean. 

2.  These  cases  illustrate,  that  mere  human 
virtues  are  not  to  he  substituted  for  rejpentaoica 
toward  God  and  faith  in  Jesus  Christ.  Vir- 
tuous and  patriotic  in  the  highest  sense,  unsel- 
fish, benevolent,  kind,  forgiving,  temperate, 
truthful,  sound-minded  and  right-hearted,  and 
full  of  deeds  of  greatest  courage,  yet  faith  in 
Christ  was  added  as  the  only  way  of  salvation. 
We  have  found  Cornelius  believing  with  all  his 
heart  upon  Christ  as  soon  as  he  is  preached  to 
him,  and  submitting  himself  to  the  righteous- 
ness of  God.  And  so  did  Havelock  and  Jack- 
son. They  believed  in  Christ  and  depended 
upon  him  alone  for  salvation.  By  faith  they 
were  justified  and  their  sins  forgiven.  They 
were  accepted  in  the  Beloved,  and  made  com- 
plete in  Christ.  Their  example  says,  depend 
not  upon  loyalty,  patriotism  and  courage,  nor 
upon  more  than  Roman  virtue.  Be  a  good 
father,  a  good  neighbor,  a  faithful  and  tender 


ARMY  OF  THE  DEAD  STUL  SPEAKING.   435 

husband,  a  good  citizen,  but  dej^end  not  upon 
tliese  tilings  for  justification  in  tlie  siglit  of 
God.  When  you  are  all  these,  you  have  no 
merit  at  all.  You  are  still  a  sinner  against 
God,  and  must  accept  of  pardon  through  his 
Son  Jesus  Christ.  You  must  take  him  as  he  is 
offered  in  the  Gospel,  a  prophet,  priest  and 
king,  a  complete,  all-mighty,  willing  Saviour. 
"  The  blood  of  Christ,"  and  "  the  merits  of  aton- 
ing blood "  and  "  the  sufferings  of  the  Son  of 
God  for  us  sinners,"  were  favorite  expressions  of 
both  Havelock  and  Jackson. 

3.  We  learn  from  these  cases,  that  ojyposition 
to  religion^  and  even  'persecution  for  our  faith^ 
must  not  cause  us  to  deny  it.  Joseph  of  Arima- 
thea,  the  centurions  of  Capernaum,  of  the 
Crucifixion  and  of  Cesarea,  were  under  pecu- 
liar temptations  to  deny  Jesus ;  but  they  felt 
their  obligations  to  him  to  be  paramount  to  all 
others.  Nor  are  our  modern  military  heroes 
wanting  in  moral  coui*age.  Whenever  Have- 
lock's  convictions  of  duty  were  ascertained,  no 
sarcasm,  nor  contempt,  nor  sting  of  the  scoffer, 
nor  charge  of  fanaticism,  or  of  pietism,  could 


436       AEMT    OF   THE   DEAD    STILL    SPEAKING. 

move  him  from  doing  his  duty.  Obedience  to 
God  was  his  highest  standard.  It  was  his  con- 
stant effort  to  preserve  a  conscience  void  of 
offence  toward  God  and  toward  man.  And 
when  he  was  reproached  with  being  a  fanatical 
Baptist,  a  ranting  Methodist,  a  pietist,  the  Go- 
vernor-General of  India  examined  the  charges, 
and  was  so  delighted  with  the  discipline  and 
influence  he  had  over  his  men,  that  he  said  he 
Avished  to  God  Havelock  had  baptized  the 
whole  army. 

And  General  Jackson  not  only  always  main- 
tained a  high  regard  for  the  Bible,  the  Church 
and  her  ministers  and  ordinances,  but  he  was 
always  ready  to  avow  his  convictions  in  their 
behalf  He  was  never  ashamed  of  the  catechism 
of  his  mother,  nor  of  the  religion  of  his  wife. 
"  The  holy  Sabbath,"  said  he,  "  is  ordained  by 
God,  and  set  apart  to  be  devoted  to  his  wor- 
ship and  j^raise.  I  always  keep  it  as  God's 
holy  day.  I  always  attended  service  at  church 
when  I  could." 

4.  Let  us  learn,  wherever  we  are,  or  in  what- 
ever profession  or  business  we  may  be,  to  try  to 


ARMY    OF   THE    DEAD    STILL    SPEAKING.       437 

do  good.  One  centurion  we  find,  building  a 
synagogue  for  the  Jews  at  Capernaum;  ano- 
ther, Cornelius,  giving  alms  to  all  the  people, 
and  another  saving  the  life  of  Paul  and  other 
prisoners  from  the  violence  of  the  soldiers. 
And  at  the  Shivey  Dagoon  of  Rangoon  and  on 
the  beach  after  a  shipwreck,  and  on  the  tented 
field  and  at  Jellalal^ad,  and  at  Cawnpore  and 
Lucknow,  we  have  Havelock  always  a  confessor 
for  Christ,  and  fervent  in  his  prayers  and 
efforts  to  make  him  known  to  his  soldiers. 
And  when  but  a  subaltern,  we  find  him  sacredly 
devoting  one-tenth  of  his  entire  income  to  reli- 
gious purposes.  Though  one  of  the  bravest  of 
the  brave,  and  one  of  the  most  active  soldiers 
for  forty  years,  spent  in  camps  and  armies, 
in  marches  and  sieges,  he  always  found  time 
for  prayer  and  the  reading  of  God's  holy  word. 
And  so  also  the  church  at  the  Hermitao-e  was 
built,  and  rebuilt  and  \nt^i  up  chiefly  by  the 
contributions  and  influence  of  General  Jackson. 
He  was  not  only  generous  as  Hatem  in  his  hos- 
pitalities, but  his  purse  was  always  open  for 
the  support  of  ministers  of  the  Gospel.     He 


438       AEMY    OF   THE   DEAD    STILL    SPEAKING. 

never  was  a2")pealed  to  in  vain  for  tlie  poor,  or 
for  aid  to  su2:>port  tlie  worsliij)  of  God.  Gen- 
erosity is  closely  allied  witli  bravery. 

5.  These  liistories  teacli  us  to  be  catliolic  in 
our  feelings.  The  learned  professions  and  the 
studies  and  pursuits  of  military  and  naval 
science,  travel  and  acquaintance  with  mankind 
have  a  tendency  to  liberalize  our  ideas,  but 
this  is  perhaps  preeminently  so  with  soldiers 
and  sailors.  In  the  almsgivings  of  Cornelius, 
the  synagogue  built  at  Capernaum  for  the  Jews 
by  a  Koman  centurion,  and  the  kindness  of 
Julius  toward  Paul,  we  have  instances  of  vic- 
tory over  national  prejudices  and  all  narrow- 
ness of  mind.  Now  while  we  have  no  sympa- 
thy with  indifferentism  or  latitudinarianism, 
we  do  hold  it  to  be  a  high  Christian  duty  to 
love  and  fellowship  all  who  love  our  Lord  Je- 
sus Christ  in  sincerity.  We  have  no  sympa- 
thy with  an  exclusive,  intolerant  bigotry. 
Wherever  the  spirit  of  Christ  is,  there  we 
acknowledge  Christ  himself;  and  we  know 
that  if  we  have  not  the  spirit  of  Christ  we  are 
none  of  his.     A  happy  instance  of  the  catho- 


AEMY    OF   THE   DEAD    STILL    SPEAKLNG.       439 

licity  of  General  Havelock  is  found  in  Ms  fel- 
lowship with  the  Presbyterians  of  the  Free 
Church  of  Scotland  at  Bombay,  with  the  mem- 
bers of  which  he  delighted  to  worship.  "  He 
took  a  part  in  their  prayer-meetings,  and  his 
hand  and  purse  were  both  open  to  assist  them 
in  carrying  out  their  various  plans  for  the  edu- 
cation and  religious  instruction  of  the  natives. 
Havelock  was  wholly  destitute  of  that  narrow 
sectarian  prejudice  which  impairs  the  excellence 
of  so  many  even  true  Christians.  He  communed 
with  all  evangelical  denominations,  and  regard- 
ed creeds  as  of  small  consequence  com'pared 
with  true  'piety.  Once  in  a  meeting  at  Bom- 
bay, this  question  of  denomination  being  re- 
ferred to,  he  explained  fully  and  freely  his 
views.  Though  he  '  should  part,'  he  said,  '  mth 
his  Baptist  principles  only  with  his  life,  he  was 
willing  cordially  to  fraternize  with  every  Chris- 
tian who  held  by  the  Head,  and  was  serving 
the  Redeemer  in  sincerity  and  truth.  And 
here  he  would  protest  against  its  being  alleged, 
as  adversaries  would  insinuate,  that  when  men 
of  various  denominations  met,  as  this  evening, 


440       AEMY    OE   THE    DEAD    STILL   SPEAKING. 

in  a  feeling  of  brotherhood,  they  could  only  do 
this  by  paring  down  to  the  smallest  portion, 
the  mass  of  his  religion;  on  the  contrary,  he 
conceived  that  all  brought  with  them  their 
faith  in  all  its  strength  and  vitality.  They 
left,  indeed,  he  thought,  at  the  door  of  the 
place  of  assembly,  the  husks  and  shell  of  their 
creed,  but  brought  into  the  midst  of  their  breth- 
ren the  precious  kernel.  They  laid  aside,  for 
a  moment,  at  the  threshold,  the  canons,  and 
articles,  and  formularies  of  their  section  of 
Christianity,  but  carried  along  with  them,  up 
to  the  table  at  which  he  was  speaking,  the  very 
essence  and  quintessence  of  their  religion.'  " — 
Headleifs  Life  of  Havelock. 

Such  feelings  we  believe  are  common  with 
enlightened  minds,  but  especially  so  with 
brave  men.  They  love  piety  better  than  creed. 
No  man  disliked  petty  jealousies  and  narrow 
sectarian  feelings  and  denominational  shibbo- 
leths more  cordially  than  General  Jackson. 
Though  a  Presbyterian  by  birth,  education,  con- 
viction and  preference,  both  as  to  doctrines  and 
modes   of    worship — ^as   to   faith   and   church 


AEMY    OF   THE    DEAD    STILL    SPEAKING.       441 

order  and  government — still  his  views  on  reli- 
gious subjects  were  truly  broad  and  catholic. 
No  man  was  more  ardently  devoted  to  religious 
freedom,  nor  more  tolerant  of  the  rights  of  con- 
science. 

6.  Let  us  learn  that  no  circumstances,  how- 
ever unfavorable  to  pious  efforts,  are  a  suffi- 
cient excuse  for  neglecting  personal  religion. 
The  Roman  centurion  of  Capernaum  and  of 
Cesarea  were  remarkable  for  theii'  attention  to 
their  households.  Their  education,  position, 
and  profession  were  much  in  the  way  of  their 
devotion  to  God,  yet  we  find  them  overcoming 
every  obstacle.  And  surely  no  man  could 
have  greater  turmoil  and  care  than  Havelock 
had  in  Affghanistan  and  Oude,  yet  his  religious 
habits  were  kept  up  without  intermission.  He 
was  not  a  day  without  his  Bible,  and  often  en- 
gaged not  only  in  silent  prayer,  l3ut  in  its  out- 
ward act.  It  was  a  special  object  with  him, 
somehow  or  other,  to  be  left  alone  both  morning 
and  evening,  that  he  might  bow  down  and  wor- 
ship God.  He  was  constantly  at  church  or  chapel 
whenever   an    opportunity   was  offered.     The 


442       AEMY    OF   THE   DEAD    STILL    SPEAKING. 

first  thing  eveiywliere  witli  Mm  was  the  king- 
dom of  God  and  his  righteousness.  His  whole 
life,  and  his  death  declare  that  "  where  there  is 
a  will  to  serve  God,  there  is  a  way."  Yicars 
and  Hammond  also  found  time  for  much  pious 
meditation  upon  God's  Word.  And  we  have 
seen  also  that  General  Jackson  was  never  with- 
out his  Bible,  and  always  attended  church 
when  he  could.  Surely,  then,  the  distractions 
of  business,  the  urgencies  of  a  learned  profession, 
and  even  the  anxieties  of  the  tent  and  of  the 
battle-field,  are  no  excuse  for  neglecting  the  one 
thing  needful.  What  has  been  done  may  be 
done  again — may  be  done  by  American  sol- 
diers. 

The  speaking  dead,  the  voices  from  glory,  all 

"  Remind  ua, 


We  can  make  our  Uvea  sublime, 
And  departing,  leave  behind  us 
Footprints  on  the  sands  of  time — 

"  Footprints,  that  perhaps  another, 
Sailing  o'er  life's  solemn  main, 
A.  forlorn  and  shipwrecked  brother, 
Seeing,  shall  take  heart  again. 


ARIVIY    OF   THE   DEAD    STILL    SPEAKING.       443 

"  Let  us,  then,  be  up  and  doing, 
With  a  heart  for  any  fate, 
Still  achieving,  still  pursuing, 
Learn  to  labor  and  to  wait." 


THE     END, 


A     LIST     OF 

BOOKS 

ISSUED    BY 

CARLETON,    PUBLISHER, 

(LATE   RUDD    &   CARLETON,) 

413    Broadway, 
NEW      YORK. 


MSt 


LIST  OF  BOOKS  rUBLISEED 


liOve  (li' Amour). 

A  remarkable  and  celebrated  volume  on  Love,  translated  from 
the  French  of  M.  J.  Michelet,  by  Dr.  J.  W.  Palmer,     $1.00, 

Woman  (La  Femiiie). 
A  continuation  of  "  Love  (L'Amour),"  by  same  author,  $1.00. 

Tlie  Sea  (La  Mer). 
New  work  by  Michelet,  author  "  Love"  and  "  Woman,"  $  1 .00. 

Tlie  Moral  History  of  Women. 
Companion  to  Michelec's "'  L'Amour,"  from  the  French,  $1.00. 

Mother  Goose  for  Grown  Folks. 
A  brochure  of  humorous  and  satirical  rhymes  for  old  folks,  based 
upon  the  famous  "  Mother  Goose  Melodies^"  illustrated,  75  cts. 

The  Adventures  of  Verdant  Green. 
A  rollicking  humorous  novel  of  English  College  hfe  and  expe- 
riences at  Oxford  University,  with  nearly  200  illus.,       $1.00. 

The  Old  Merchants  of  New  York. 
Being  entertaining  reminiscences  and   recollections   of  ancient 
mercantile  New  York  City,  by  "  Walter  Barrett,  clerk,"  $1.50. 

The  Culprit  Fay. 
Joseph  Rodman  Drake's  faery  poem,  elegantly  printed,      50  cts. 

Doctor  Antonio. 
One  of  the  very  best  love-tales  of  Italian  life  ever  published, 
by  G.  Ruffini,  author  of  "Lorenzo  Benoni,"  etc.,  etc.,  $1.25. 

Lavinia. 
A  new  love-story,  by  the  author  of  "Doctor  Antonio,"  $1.25. 

Dear  Experience. 
An  amusing  Parisian  novel,  by  author  "  Doctor  Antonio,"  $  1 .00. 

The  liife  of  Alexander  Von  Humboldt. 
A   new  and  popular  biography  of  this  savant,  including  his 
travels  andlabors,  with  an  introduction  by  Bayard  Taylor,  $1.25. 

The  Private  Correspondence  of  Von  Humboldt 
With  VarnhagenVonEnseand  other  European  celebrities,$l. 25. 

Artemus  AVard. 
The  best  writings  of  this  humorous  author — illustrations,  $1.00. 

Beatrice  Cencl. 
An  historical  novel  by  F.  D.  Guerrazzi,  from  the  Italian,  $1.25. 

Isabella   Orslnf. 
An  historical  novel  by  the  author  of  "Beatrice  Cencl,"  $1.25. 

The  Spirit  of  Hebrew  Poetry. 
A  new  theological  work  by  Isaac  Taylor,  author  "  History  ot 
Enthusiasm,"  etc. — introduction  by  Wm.  Adams  D.D.,  |)2.oo. 


£Y  CARLEVOtr,  NEW  YOliiC. 


Cesar  Hirottean. 

The  first  of  a  series  of  selections  from  the  best  French  novels  of 
Honore  de  Balzac.  Translated  from  the  latest  Paris  editions  by 
O.  W.  Wight  and  Frank  B.  Goodrich  ("  Dick  Tinto"),  §1.00. 

Petty  Annoyances  of  ITIarried  Lilfe. 
The  second  of  the  series  of  Balzac's  best  French  novels,  Si. 00. 

Ttic  Alchemist. 
The  third  of  the  series  of  Balzac's  best  French  novels,  81.00. 

Engonic  Grandct. 
The  fourth  of  the  series  of  Balzac's  best  French  novels,  Si.oo. 

Tho  National  Scliool  for  llie  Soldier. 

An  elementary  work  for  the  solciier  ;  teaching  by  questions  and 

answers,  thorough  military  tactics,  by  Capt.  Van  Ness,  50  cts. 

The  Partisan  Leader. 

The  notorious  Disunion  novel,  published  at  the  South  many 
years  ago — then  suppressed  —  now  reprinted,  2  vols,  in  1,  Si. 00. 

A  Tl'^onian's  thonghts  about  Women. 

A  new  and  one  of  her  best  works,  by  Miss  Mulock,  author  of 

"  John  Halifax,  Gentleman,"  "  A  Life  for  a  Life,"  etc.,  $1.00. 

Ballad  of  Bable  Bell. 

Together  with  other  poems  by  Thomas  Bailey  Aldrich,  75  cts. 

The  Course  of  True  liove 

Never  did  run  smooth,  a  poem  by  Thomas  B.  Aldrich,  50  cts. 

Poems  of  a  Year. 

By  Thomas  B.  Aldrich,  author  of  "  Babie  Bell,"  &c.,     75  cts. 

'   Curiosities  of  Natural  History. 
An  entertaining  and  gossiping  volume  on   beasts,   birds,  and 
fishes,  by  F.  T.  Buckland  ;  two  series,  ca.  sold  separately,  Si. 25. 

The  Diamond   Weddiny:. 
And  other  miscellaneous  poems,  by  Edmund  C.  Stedman,  75  cts. 

The   Prince's  Ball. 
A  satirical  poem  by  E.  C.  Stedman,  with  illustrations,    50  cts. 

A  Life  of  Hugh  ITIiiler. 
Author  of  "  Testimony  of  the  Rocks,"  .ic.,  new  edition,  $1.25. 

Eric;  or,  Little  by  Little. 
A  capital  tale  of  English  school-life,  by  F.  W.  Farrar,   Si. 00. 

Lola  miontez. 
Her  lectures  and  autobiography,  steel  portrait,  new  ed.,  Si. 25 

Spots  on  the  Sun. 
Or  j  The  Plumb-Lin«.  papers,  by  Rev.  T.  M.  Hopkins,  Si. 00 


6  LIST  OF  BOOKS  PUBLISHED 

Tom  Tiddler's  Gronnd. 

Charles  Dickens's  Christmas  Story  for  1861,  paper  cover,  25  cts. 

National  Hymns. 
An  essay  by  Richard  Grant  White,      8vo.  embellished,  $i.(5o. 

George  Brimley. 
Literary  essays  reprinted  from  the  British  Quarterlies,      81.25. 

Tlie  Helly's  and  the  O'Kelly's. 
Novel  by  Anthony  Trollope,  author  of  "  Doctor  Thorne,"  $1.25. 

General    Nathaniel    Lyon. 

The  life  and  political  writings  of  this  patriot  soldier,        $1.00. 

Twenty  Years  Around  the  World. 

A  volume  of  travel  by  John  G.  Vassar,  Poughkeepsie,     $2.50. 

Philip  Thaxter. 

A  new  American  novel,  one  vol.  i2mo.,  cloth  bound,      $1.00. 

Nothing  to  AVear. 

A  satirical  poem  by  Wm.  A.  Butler,  with  illustrations,    50  cts. 

Political  History  of  NeTV  York. 

By  Jabez  B.  Hammond,  LL.D.,  3  vols,  steel  portraits,     $6.00. 
Vernon  Grove. 

A  novel  by  Mrs.  Caroline  H.  Glover,  Charleston,  S.  C,  1 1.00. 

The  Book  of  Chess  liitorature. 

A  complete  Encyclopajdia  of  this  subject,  by  D.  W.  Fiske,  $1.50. 

From  Haytime  to  Hopping. 
A  novel  by  the  author  of"  Our  Farm  of  Four  Acres,"  $1.00. 

miles  Standish,  Illustrated. 
Longfellow's  poem  with  illustrations  by  J.  W.  Ehninger,  $6.00. 

The  Afternoon  of  Unmarried  Life. 
An  interesting  theme  admirably  treated,  new  edition,      $1.25. 

Fast  Day  Sermons 
Of  I  86 1,  the  best  Sermons  by  the  prominent  Divines,    81.25. 

A  Guide  to  Washington. 
A  complete  hand-book  for  the  National  Capitol,  illus.,    $1.00. 

Doesticlis'  Letters. 
The  original  letters  of  this  great  humorist,  illustrated,      $1.25, 

PI  u-ri-bns-tah. 
A  comic  history  of  America,  by  "Doesticks,"  illus.,        $1.25. 

The  Elephant  Club. 
A  humorous  view  of  club-life,  by  "Doesticks,"  illus.,      $1.25. 

The  Witches  of  New  York. 
Comic  adventures  among  fortune  tellers,  by  "  Doesticks,"    $  1 .2  5. 


BY  CARLETOy,  NEW  YORK. 


Fort    Lafayette. 

A  novel  by  the  Hon.  Benjamin  Wood  of  New  York,     *i.oo. 
The  ITIexican  Papers. 

in  five  separate  parts;   by  Edward  E.  Dunbar,  per  set,   §).oo. 

Debt  and  Grace. 

The  Doctrine  of  a  Future  Lite  by  Rev.  C.  F.  Hudson,  §1.25. 
Tbcssalonica. 

Or;  the  model  church,  by  H,  L.  Hastings,  i2mo.,  75  cts. 

Poemis  by  E.  G.  Holland. 

Niagara,  and  other  poems;  in  blue  and  gold  binding,     75  cts. 

"Wild  Southern  Scenes. 

A  tale,  by  the  author  of  "  Wild  Western  Scenes,"  $1.25. 

Sybcllu 

And  other  poems  by  L ,  blue  and  gold  binding,       75  cts. 

The  Spuytenduyvil   Chronicle. 
A  novel  of  fashionable  life  and  society  in  New  York,      75  cts. 

Ballads  of  the  War. 
A  collection  of  poems  for  1861,  by  George  W.  Hcwes,  75  cts. 

Hartley  Morman. 

A  new  and  striking  American  novel;  one  large  i2mo.,  $1.25. 

The   Vagabond. 

Sketches  on  literature,  art,  and  society,  by  Adam  Badeau,  $1.00. 
Knicline  Shoriuan  Smith. 

A  collection  of  selected  poems,  large  octavo,  elegant,      $2.00. 

£dsar  Poe  and  his  Critics. 

A  literary  critique  by  Mrs.  Sarah  Helen  Whitman,  75  cts. 

The  NcTV  and  the  Old. 
Sketches  in  California  and  India,  by  Dr.  J.  W.  Palmer,  $1.25. 

Up  and  Down  the  Irra'n'uddi. 
Adventures  in  the  Burman  Empire,  by  J.  W.  Palmer,      $1.00. 

Sarah  Gould. 
A  volume  of  miscellaneous  poems,  in  blue  and  gold,       75  cts. 

Cosmogony  ; 
Or,  tiie  mysteries  of  creation,  by  Thomas  A.  Davies,     $1.50. 
'  An  Ansiv^er  to  Hugh  lUiller 

.And  other  kindred  geologists,  by  Thomas  A.  Davies,      $1.25. 

Walter  Ashwood. 
A  novel  by  "  Palu  Siogvolk,"  author  of  "  Schediasms,"  $1.00 

Sonthwold. 
(A  new  society  novel  by  Mrs.  Lillie  Dcvereux  Umstcd,   $1.00 


LIST  OF  BOOKS  PUBLISHED 


Brown's  Carpenter's  Assistant. 

A  practical  work  on  architecture,  with  plans,  larg    410.,  $i;.oo. 

Two  \l^ay8  to  Wedlock. 

A  novelette  reprinted  from  the  N.  Y.  Home  Journal,       $1.03. 

A  Tribute  to  Kane, 

And  other  poems,  by  Geo.  W.  Chapman,  Milwaukee,  75  cts. 

Etliel^s  l.oTe  liife. 

A  lo\'e-story  by  Mrs.  Margaret  J.  M.  Sweat,  Portlai.d,  $1.00. 

Recollections  of  tlie  Revolution. 

A  private  journal  and  diary  of  1776,  by  Sidney  Barclay,  $1.00. 

Poems  by  Flasli. 

A  collection  of  poems  by  Henry  L.  Flash,  Mobile,         75  cts. 

Romance  of  a  Poor  Young  Man. 

A  capital  novel  from  the  French  of  Octave  Feuillet,        $1.00. 
A  New  Monetary  System. 

Or ;   rights  of  labor  and  property,  by  Edward  Kellogg,  K  '  .00, 

Wa-Wa-Wanda. 

A  legend  of  old  Orange  County,  New  York,  in  verse,  75  cts. 

Flirtation 

And  what  comes  of  it.     A  play,  by  Frank  B.  Goodrich,  25  cts. 

Blaiiclie. 

A  legend  in  verse,  by  Sarah  W.  Brooks,  Providence,       50  cts. 

Husband  vs.  'Wife. 

A  satirical  poem,  by  Henry  Clapp,  Jr.,  illus.  by  Hoppin,  6o  cts. 

Rouniania. 
Travels  in  Eastern  Europe  by  J.  O.  Noycs,  illustrated,  $1.50. 

Tlie  Cliristmas  Tree. 
A  volume  of  miscellany  for  the  young,  with  illustrations,  75  cts. 

The  Captive  Niglitingale. 
\  charming  little  book  for  children,  many  illustrations,    75  cts. 

Sunshine  through  the  Clouds. 
Comprising  stories  for  juveniles,  beautifully  illustrated,  75  cts. 

Abraham  Lincoln. 
A  popular  life  of  Lincoln  and   Hamlin,  pamphlet,  25  cts. 

John  C.  Fremont. 
A  popular  life  of  Fremont  and  Dayton,  pamphlet,  25  cts. 

James   Buchanan. 
A  popular  life  of  Buchanan  and  Breckenridge,  pamphlet,  25  ct£. 

John  Bell. 
A  popular  life  of  Bell  and  Everett,  pamphlet  covers.      25  cts. 


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